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IvIBRARY 

OF  THE 

University  of  California. 

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Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

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http://www.archive.org/details/churchofchristOOphilrich 


The 
Church  of  Christ 


BY  A   LAYMAN 


FUNK   &   WAGNALLS   COMPANY 

NEW   YORK   AND    LONDON 
1905 


u^ 


Copyright,   1905,  by 
FUNK    6-    WAGNALLS   COMPANY 

[PrINTBD  IN   THE  UNITED  STATES  OF  AMERICA] 

Published,  June,  1905 


DEDICATION 

This  book  is  respectfully  dedicated  to  believers  in  Christ  that  it 
may  strengthen  their  faith  **  that  they  may  be  ready  always  to  give 
an  answer  to  every  man  that  asketh  a  reason  of  the  hope  that  is  in 
them"  (i  Peter  iii.  15).  It  is  dedicated  to  those  who  seek  the 
Kingdom  of  God,  answering  the  question,  "What  must  I  do  to 
be  saved?'*  It  is  dedicated  to  unbelievers,  to  convince  them  that 
Jesus  is  "the  Christ,  the  Son  of  the  living  God,'*  and  "the  Savior 
of  the  world." 


or^a 


CONTENTS 


Introduction 


PAGE 

9 


BOOK  FIRST 

The  History  of  Pardon 

CHAPTER  I 
Newness  of  Christianity 
Christianity,  an  Original  or  New  Religion — Adapted  to  All 
Mankind — The  Only  Religion  Promising  Forgiveness  of 
Sin — New,  in  Promising  Eternal  Life — New,  in  Teaching 
the  Fatherhood  of  God — New  in  Being  Positive — New  or 
Original  in  that  It  is  Missionary 15 

CHAPTER  II 
The  Kingdom  of  Heaven 
The  Desire  of  Life  and  Happiness  Deeply  Implanted  in  the  Hu- 
man Heart — Jesus  Came  According  to  Prophecy  to  Estab- 
lish a  Kingdom — Introduced  by  John  the  Baptist — First 
Case  of  Gentile  Healing — Rejection  of  the  Jews — First 
Record  of  Pardon — Apostles — Second  Record  of  Pardon — 
Healing  on  the  Sabbath — Prophecy  Regarding  the  Gen- 
tiles— ^The  Kingdom — Second  Case  of  Gentile  Healing    .    22 

CHAPTER  III 
Preliminary  Manifestations 
The  Confession  of  Peter  and  the  Church  of  Christ — Signifi- 
cance of  the  Transfiguration — Sending  Out  the  Seventy — 
The  Prodigal  Son — Forgiveness  in  the  Church — Jesus  and 
the  Little  Children — First  Inquiry  After  Eternal  Life     .     31 

CHAPTER  IV 
Christ  as  a  Teacher 
Greatness  and  Humility — Christ  Teaching  in  the  Temple — 
Authority  of  the  Scribes  and  Their  Denunciation — La- 
ment Over  Jerusalem— Answer  to  Three  Questions     .     .    38 
3 


4  Contents 

CHAPTER  V 
Christ  as  the  Word  of  God  page 

The  Gospel  of  John — ^The  Preexistence  of  Christ  as  the  Word 
of  God — Nicodemus  and  the  New  Birth — Importance  of 
Faith — Jesus  Teaching  the  Samaritans — Jesus  Reveals 
the  Father — ^The  Gentiles 45 

CHAPTER  VI 
The  Passion  of  Christ 
The  Thief  on  the  Cross — ^The  Lord's  Supper  a  Monument — 
The  Betrayal  and  Crucifixion — ^The  Resurrection   and 
Commission — ^Terms  of  Pardon 54 

CHAPTER  VII 
The  Three  Revelations 
Three  Revealed  Religions — Patriarchal  not  Abolished  or  Su- 
perseded by  the  Jewish — Christian   Religion  New  and 
Universal 61 

CHAPTER  VIII 
The  Church 
The  Church  of  Christ  Established — ^The  Law  and  the  Gospel 

Contrasted 67 

CHAPTER  IX 
The  Day  of  Pentecost 
Peter's  Sermon  on  the  Day  of  Pentecost  and  the  Pardon  of  the 
Three  Thousand 75 

CHAPTER  X 

The  New  Testament  Scriptures 
The  Significance  of  the  Gospels,  the  Acts,  the  Epistles,  and  The 
Book  of  the  Revelation,  and  Their  Place  in  the  History  of 
Pardon 81 

CHAPTER  XI 
The  Great  Salvation 
A  Preview  of  the  Three  Cases  of  Pardon  in  the  Gospels — ^The 
Significance  of  the  Cross — ^The  Great  Salvation  which  Be- 
gan to  be  Spoken  by  Christ 87 


Contents  5 

CHAPTER  XII  PAGE 
The  Apostles'  Preaching 
Preaching  of  Peter  and  John — Imprisoned  by  Jews  and  Re- 
leased by  the  Power  of  God — ^The  Community  of  In- 
terest             Q^ 

CHAPTER  XIII 
The  Seven  Chosen 
Seven  Deacons  Appointed — Stephen's  Defense  and  Martyr- 
dom— Philip  Preaching  in  Samaria 103 

CHAPTER  XIV 
Miracles 
The  Province  of  Miracles — Necessary  to  Establish  the  Gospel 
— Necessary  Only  in  Age  in  Which  They  Occurred — ^They 
Have  Ceased — Did  not  Convey  Pardon 109 

CHAPTER  XV 
Conversions 
Simon  the  Sorcerer — ^The  Conversion  of  the  Ethiopian — ^The 

Place  of  Baptism — ^The  Divine  Confession 117 

CHAPTER  XVI 
Saul  and  His  Conversion 
Saul  of  Tarsus — Called  to  be  an  Apostle — Are  People  now 

Converted  like  Saul  ? 124 

CHAPTER  XVII 

Work  of  the  Apostle  Paul 

Saul  and  His  Pardon — An  Estimate  of  His  Wondrous  Life      .  131 

CHAPTER  XVIII 
Call  of  the  Gentiles 
The  First  Case  of  Gentile  Pardon — Cornelius  and  His  House- 
hold— ^The  Appearance  of  the  Angel  to  Cornelius  and  the 
Vision  of  Peter — Peter's  Sermon  to  the  Gentiles    .     .     .  138 

CHAPTER  XIX 
What  Shall  I  Do  to  be  Saved? 
Morality  and  Devotion  not  Sufficient — Obedience  to  Christ's 
Authority  Required— Baptism  of  the  Holy  Spirit— The 
Gentile  and  the  Jew ^45 


6  Contents 

CHAPTER  XX 
Operations  of  the  Spirit  page 
Three  Different  Manifestations  of  the  Holy  Spirit — ^The  Bap- 
tism— The  Gift  by  Laying  on  of  the  Hands  of  the  Apos- 
tles— The   Promise  to  All  upon  Obedience — ^Two  Im- 
proper Uses  Noticed 151 

CHAPTER  XXI 
Missionary  Work  of  the  Church 
Church  of  Christ  a  Divine  Organization;   Terms  of  Admis- 
sion   Uniform    as   in    All    Organizations — ^The    Church 
at  Antioch — Paul's  First  Missionary  Journey — Christ's 
Church  Established  in  Asia  Minor 159 

CHAPTER  XXII 
The  First  Council 
The  Conference  at  Jerusalem — Judaism  and  Christianity — 

Corrupt  Religions — The  Decree  and  its  Binding  Force      .  168 

CHAPTER  XXIII 
The  Decree  of  the  Council 
Paul's  Second  Missionary  Journey — ^The  Decree  Delivered  to 
the  Churches — Timothy  and  Luke — Paul  in  Europe — 
Conversion  of  Lydia 178 

CHAPTER  XXIV 
Paul  at  Philippi 
The  Conversion  of  the  Jailer — He  Preached  the  Word  of  the 

Lord — More  than  Faith  Required 185 

CHAPTER  XXV 

The  Thessalonians 
The  City  of  Philippi — Paul  Preaches  to  the  Thessalonians — 

The  Epistles  to  the  Thessalonians 194 

CHAPTER  XXVI 
Opposition  to  Paul 
Paul  Opposed  by  Both  Jews  and  Judaizers — ^The  Gospel  and 
the   Bereans — Paul  Arrives  at  Athens — Preaches  in  the 
Synagogue 201 


Contents  7 

CHAPTER  XXVII 
Paul  at  Athens  page 

Athens — Greek  Achievement — Paul's  Address  on  Mars  Hill 

— Sets  Forth  the  Unknown  God — ^Their  Many  Gods  .     .  206 

CHAPTER  XXVIII 
Paul  at  Corinth 
Paul  in  Corinth — Establishes  a  Church — Paul  in  Ephesus — 
His  Third  Missionary  Journey — Apollos  and  The  Bap- 
tism of  John — Paul  Arrested  in  Jerusalem  and  His  De- 
fense— Imprisoned  at  Cesarea — Speeches  Before  Festus, 
Felix,  and  Agrippa 215 

CHAPTER  XXIX 
The  Prisoner  of  the  Lord 
From  Cesarea  to  Rome  as  a  Prisoner — Preaches  Two  Years 
and  is  Released — Paul's  Last  Days — Prayer — Its  Place — 
Terms  of  Pardon  Divine  and  Unchangeable      ....  225 

BOOK   SECOND 
Evidence  of  Pardon  and  the  Church  as  an  Organization 

CHAPTER  XXX 

The  Assurance  of  Pardon 
Importance  of  Pardon — Different  Views  of  Pardon — Con- 
sciousness of  Sin — The   Scripture   the    Only  Evidence 
— Scripture  Terms  the  Only  Way  of  Pardon — Knowl- 
edge of  Pardon — Promise  Cannot  Fail — Senses  Versus 

Testimony 233 

CHAPTER  XXXI 
The  Proof  of  Pardon 
Feelings  not  Evidence — ^The  Testimony  of  the  Spirit — Con- 
science— Sanctification — Revivals — A  Sure  Foundation — 
Penalty  for  Disobedience 240 

CHAPTER  XXXII 
The  Church  of  Christ 
The  Church  of  Christ  as  an  Organic  Institution — First,  the 
Name — Second,  the  Officers    and  Their    Duties — Bish- 
ops or  Elders — Deacons — Ministers  or  Evangelists    .     .  256 


8  Contents 

CHAPTER  XXXIII 

Church  Ordinances  page 

The  Ordinances  and  Their  Observance — The  Lord's  Supper 
— ^The  First  Day  of  the  Week — Christian  Baptism — All 
Monumental * 263 

CHAPTER  XXXIV 
The  Church  Complete 
Was  Infant  Baptism  Taught  ? — ^The  Church  Congregational 
— Cooperation  and   Extension — Its  History  Complete  in 
the  Scriptures — Duties  of  Church  Members 270 

CHAPTER  XXXV 
The  Apostasy 
The  Corrupt  Church — ^The  Man  of  Sin — ^The  Influence  of 

Protestantism — The  Fall  of  Babylon — False  Pretenders  .  276 

CHAPTER  XXXVI 
Christian  Unity 
The  Savior's  Prayer  for  Union — The  Union  of  Believers  both 
Practical  and  Desirable — The  Evil  Tendency  of  Division 
— ^The  Oneness  of  Believers 293 

CHAPTER  XXXVII 
What  is  Implied  by  Unity 
The  Basis  of  Union — ^The  One  Confession — Inclusive  and  Ex- 
clusive      301 

CHAPTER  XXXVIII 
Nature  of  Division 
Causes  of  Division — Creeds — Are  They  Necessary  for  Disci- 
pline ? — ^Why  They  are  Objectionable 309 

CHAPTER  XXXIX 
Denominationalism 
Party  Names  Condemned — Are  Denominations  Branches  of 
the  Church  of  Christ  ? — Nature  of  Union 317 

CHAPTER  XL 
The  Uniqueness  of  Jesus 
Christianity's  Great  Author  Contrasted  with  Other  Religious 

Teachers 325 


OF  THE 

UNIVERSITY 

OF 


INTRODUCTION 


In  presenting  this  book  to  the  public  as  a  layman, 
we  have  no  apology  to  offer,  as  the  early  Christians 
when  they  were  "scattered  abroad  went  everywhere 
preaching  the  word."  The  Young  Men's  Christian 
Association,  of  which  the  writer  is  a  member,  the 
Young  Women's  Christian  Association,  and  the  Young 
People's  Christian  Endeavor  Society  are  all  doing 
most  effective  work  for  the  cause  of  Christ,  yet 
without  title,  ritualism,  or  robes. 

The  writer,  believing  that  in  Christ  and  His  church 
the  mystery  of  life  and  death  is  solved  and  man's  duty 
and  destiny  revealed,  deems  it  most  important  that 
the  teachings  of  Christ  and  His  ambassadors  be 
understood  and  properly  presented  to  the  world. 
When  we  observe  the  divided  condition  of  Christen- 
dom, we  feel  assured  that  there  must  be  something 
fundamentally  wrong  in  the  presentation  of  Christian 
truth,  because  parties  and  sects  of  Christians,  while 
differing  can  not  all  be  right. 

We  are  largely  creatures  of  environment.  The 
rule  is  that  the  child  follows  the  faith  of  its  parents. 
Demonstration  of  this  is  seen  in  both  politics  and 
religion.     If  a  child's  parents  are  Republicans,  the 

9 


10  INTRODUCTION 

child  will  be  a  Republican;  if  Democrats,  the  child 
will  be  a  Democrat;  and  so  with  the  various  political 
parties,  no  matter  how  divergent  and  contradictory 
in  sentiment  or  principle  such  parties  may  be.  The 
same  is  true  in  religion;  a  child  born  of  Roman 
Catholic  parents  becomes  a  Catholic;  of  Episcopalian 
parents,  becomes  an  Episcopalian.  The  same  is  true 
of  the  Baptists,  Methodists,  Presbyterians,  and  the 
multitude  of  different  denominations;  all  have  ob- 
served these  influences  of  environment  Vv^hich  appear 
on  every  hand;  and  yet  many  people  believe  that 
those  who  differ  from  them  hold  the  most  untenable 
and  absurd  views  upon  social,  political,  and  religious 
subjects.  We  may  well  ask  the  question.  Are  we  fol- 
lov/ing  blindly  in  opinions  or  faith  because  of  our  early 
training  ^  Recognizing  these  facts  the  writer  decided 
to  reinvestigate  his  accepted  religion,  and,  if  possible, 
to  make  an  original  and  impartial  investigation  of 
the  subject  pertaining  to  religious  truth,  considering 
it  from  the  heathen,  the  Jewish,  and  the  Christian 
standpoints,  the  result  of  which  is  here  given. 

It  is  obvious  that  several  hundred  churches,  de- 
nominations, sects,  and  parties  in  Christendom  can  not 
all  be  right.  They  may  all  be  wrong,  but  no  two  of 
them  can  be  right,  if  Christ's  Church  was  a  unit 
and  divisions  were  forbidden  by  the  statement  "That 
there  be  no  divisions  among  you."  ^  Two  men  can 
not  differ  about  any  fact  or  truth  and  both  be  right; 
about  any  inspired  command  and  obedience  to  it; 
about  any  divine  ordinance  and  its  observance,  about 
^  I  Cor.  i.  10-13. 


INTRODUCTION  n 

officers  under  Christ  and  their  duties,  and  both  be 
right,  any  more  than  they  can  differ  about  the  fact 
that  the  sun  shines  by  day  and  the  moon  by  night,  and 
both  be  right.  It  is,  therefore,  the  design  of  this  vol- 
ume to  unfold  the  simple  truth  in  regard  to  the 
Church  of  Christ,  both  in  faith  and  practise.  In  do- 
ing this  we  place  emphasis  upon  the  completeness  of 
the  Christian  religion  as  being  adapted  to  all  men 
everywhere  and  in  all  time. 

Christianity  is  a  new  or  an  original  religion.  The 
proffer  of  absolute  pardon  to  a  world  lying  in  sin 
was  promised  only  through  Christ.  This  great  fact 
being  of  such  importance,  we  have  passed  in  re- 
view, in  the  order  in  which  they  occur,  all  the  cases 
of  forgiveness  or  pardon  recorded  in  the  New  Testa- 
ment, comparing  one  with  the  other  in  order  to  learn 
if  the  same  terms  were  required  of  all,  if  there  is  one 
universal  law  of  pardon,  and  if  all  persons  come  into 
Christ's  Church  upon  the  same  terms.  We  know  of 
no  book  covering  this  ground,  which  alone  is  deemed 
sufficient  reason  for  presenting  this  volume  to  the 
public. 

Again,  reasons  are  given  to  show  that  all  who  come 
into  the  Church  of  Christ  have  the  full  assurance  of 
pardon  and  acceptance  with  God. 

Again,  the  Church  of  Christ  is  a  complete  organi- 
zation, divinely  constituted,  without  any  authority 
given  to  any  man  or  set  of  men  or  ecclesiastical  body 
to  change  any  of  its  rites,  its  officers,  or  its  ordi- 
nances. 

Also,  the  church  was  a  unit,  Christians  were  one 


12  INTRODUCTION 

in  Christ,  being  "complete  in  him/*  "There  shall  be 
one  fold  and  one  shepherd/*^ 

The  conclusion  shows  the  superiority  of  Christ's 
religion  to  all  others  and  His  own  infinite  greatness 
in  the  revolutions  He  wrought  in  society  and  the 
world. 

»  John  X.  1 6. 


BOOK     FIRST 


THE    HISTORY   OF    PARDON 


CHAPTER  I 

NEWNESS  OF  CHRISTIANITY 

Christianity,  an  Original  or  New  Religion.  Adapted  to  All  Man- 
kind. The  Only  Religion  Promising  Forgiveness  of  Sin.  New, 
in  Promising  Eternal  Life.  New,  in  Teaching  the  Fatherhood 
of  God.  New  in  Being  Positive.  New  or  Original  in  that  It 
is  Missionary. 

Christianity  is  an  original  religion.  It  was  not 
handed  down  by  tradition;  it  was  not  the  outgrowth 
of  human  philosophy  or  reason;  it  was  not  compiled 
from  preceding  religions,  but  it  was  new. 

It  is  the  only  religion  thus  far  developed  in  the 
world  that  is  adapted  to  all  mankind,  to  every  indi- 
vidual, race,  and  nation.  It  commands  all  that  is  for 
the  best  good  of  rfian;  it  forbids  all  that  is  injurious 
and  wrong.  It  promises  all  that  is  good,  both  in  the 
present  and  in  the  future.  It  is  the  only  recorded 
religion  that  promises  the  forgiveness  of  sin.  Of  all 
the  recorded  pagan  religions  there  is  nothing  em- 
braced in  them  looking  to  or  promising  the  forgive- 
ness of  past  sin.  They  offered  sacrifices  to  their 
deities  to  propitiate  their  anger,  to  turn  away  their 
vengeance,  and  for  aid  in  time  of  trouble  or  time  of 
war,  but  nothing  in  their  systems  proposed  the  for- 
giveness of  sin. 

Even  the  patriarchal  and  Jewish  religions,  which 

15 


i6  THE  CHURCH  OF  CHRIST 

were  the  only  revealed  religions  prior  to  the  Christian, 
did  not  promise  complete  or  full  pardon  for  sin. 
There  was  a  carrying  forward  of  sin  under  the  Jewish 
economy  until  the  promised  Messiah  should  come. 
"There  was  a  remembrance  of  sins  year  by  year"; 
"sacrifices  which  can  never  take  away  sins."^  He 
was  "the  Lamb  of  God  who  taketh  away  the  sin  of 
the  world." 

Again,  Christianity  is  new  or  original  in  that  it 
directly  promises  eternal  life — an  individual,  per- 
sonal, immortal  spirit  clothed  with  an  immortal  body. 
Heathen  religions  taught  the  transmigration  of  souls, 
the  embodiment  of  the  human  spirit  in  various  ani- 
mals. Their  highest  idea  was  that  the  human  spirit 
would  finally  enter  Nirvana  or  be  absorbed  in  the  sun, 
or  deity,  but  they  did  not  teach  a  personal,  individual 
immortality. 

When  we  come  to  the  Jewish  religion  and  its  legal 
system  we  do  not  find  the  promise  of  immortality  or 
eternal  life  in  the  five  books  of  Moses,  but  in  its  stead 
we  have  a  chapter  of  curses  and  blessings,  all  tem- 
poral, both  as  to  punishment  for  disobedience  and 
reward  for  obedience.  The  people  were  to  be  blessed 
in  basket  and  in  store,  in  their  outgoing  and  incoming, 
were  to  have  fruitful  seasons  and,  in  fact,  all  temporal 
blessings  were  to  follow  them  if  they  were  obedient 
unto  the  law.  If  not,  they  were  to  be  punished  by 
war,  by  famine,  by  pestilence,  by  all  manner  of  evil 
on  account  of  disobedience  to  their  prescribed  law.^ 
In  the  prophets  and  in  the  Psalms  there  are  references 
*  Heb.  X.  3-1 1 .  ^  Deut.  xxviii. 


NEWNESS  OF  CHRISTIANITY         17 

to  life  after  death,  but  nowhere  in  the  Old-Testament 
Scriptures  is  immortality  or  eternal  life  promised  for 
obedience  to  any  commands  therein  given.  Christi- 
anity, therefore,  alone  promises  a  future  and  an  im- 
mortal existence.  Christ  says:  "I  am  the  way,  the 
truth,  and  the  life.  No  man  cometh  unto  the  Father 
but  by  me."  " I  am  the  resurrection  and  the  life:  he 
that  believeth  in  me  tho  he  were  dead  yet  shall  he 
live,  and  whosoever  liveth  and  believeth  in  me  shall 
never  die."  "  I  go  and  prepare  a  place  for  you,  .  .  . 
that  where  I  am  there  ye  may  be  also."  **  Be  thou 
faithful  unto  death  and  I  will  give  thee  a  crown  of 
life."  Paul  says,  speaking  of  this  mortal  body:  "It  is 
sown  in  corruption,  it  is  raised  in  incorruption;  it  is 
sown  in  weakness,  it  is  raised  in  power;  it  is  sown  a 
natural  body,  it  is  raised  a  spiritual  body."*  Here, 
therefore,  we  have  specific  and  definite  existence,  a 
spirit  clothed  with  a  glorified  and  immortal  body,  a 
wondrous  revelation  when  we  consider  it  in  contrast 
with  all  preceding  religions. 

Again,  the  Christian  religion  is  new  or  original  in 
that  it  teaches  the  fatherhood  of  God  and  the  brother- 
hood of  man.  There  is  nothing  in  heathen  religion 
that  teaches  this  relationship.  Max  Muller  states, 
in  his  "Chips  from  the  German  Workshop,"  that  no 
such  word  as  "mankind"  is  found  in  human  language 
before  Christ — that  there  is  nothing  in  language  to  ex- 
press the  kinship  of  the  race.  Before  Christ  it  was 
Egyptian,  Mede,  Persian,  Grecian,  Roman,  Scythian, 
barbarian,  bond  and  free,  but  no  word  to  express  the 
»  I  Cor.  XV.  42-57. 


i8  THE  CHURCH  OF  CHRIST 

kinship  of  man.  Paul  said,  in  his  address  on  Mars 
Hill  to  the  Grecian  philosophers,  that "  God  had  made 
of  one  blood  all  nations  to  dwell  on  the  face  of  the 
earth."  The  Grecian  people,  notwithstanding  they 
were  the  most  advanced  of  all  others  in  reason,  phi- 
losophy, and  art,  had  no  word  in  their  language  to  show 
that  they  were  related  to  any  other  peoples  or  nations; 
in  fact,  all  other  nations  were  considered  barbarians 
by  them  and  so  called.  Christ  says:  "Neither  know- 
eth  any  man  the  Father,  save  the  Son,  and  he  to 
whomsoever  the  Son  will  reveal  him."^  He  was  the 
first  on  earth  who  taught  to  pray,  "Our  Father  who 
art  in  heaven."  The  Christian  Scriptures  every- 
where bear  testimony  to  the  fatherhood  of  God,  and 
exalt  believers  by  calling  them  sons  and  daughters 
of  the  Lord  Almighty,  "heirs  of  God  and  joint  heirs 
with  Christ." 

We  would  observe,  in  the  next  place,  that  the  Chris- 
tian religion  is  the  only  religion  that  teaches  humility  as 
the  road  to  greatness.  Christ  says :  "  He  that  is  great- 
est among  you  shall  be  your  servant."  From  that  time 
on  the  greatest  of  earth  have  been  the  greatest  servants. 
"He  that  shall  humble  himself  shall  be  exalted." 

Again,  the  Christian  religion  is  original  in  that  it  is 
positive.  Other  philosophies  and  religions  were  neg- 
ative. But  Jesus,  while  restraining  wrong,  taught 
active  goodness.  He  says:  "  Every  tree  that  bringeth 
not  forth  good  fruit  is  hewn  down  and  cast  into  the 
fire."  Man  must  bear  fruit.  "By  their  fruits  ye 
shall  know  them."  By  restraining  all  that  is  evil  or 
»  Matt.  xi.  27. 


NEWNESS  OF  CHRISTIANITY         19 

sinful  in  man  he  could  not  be  made  positively  good. 
He  must  do  good  in  order  to  be  good.  Like  a  fruit- 
less tree  a  man  may  be  negatively  good  in  society,  or 
selfishly  exclude  himself  from  it,  yet  he,  according  to 
Christ,  is  only  fit  for  the  ax  and  the  fire.  Instead  of 
the  injunction  "Oppress  not  the  widow  and  the 
fatherless,"  the  command  is  to  "visit  the  fatherless 
and  widows  in  their  affliction."  While  caring  for 
such  no  one  would  injure  them.  So  along  all  lines  of 
duty,  while  engaged  in  benefiting  others,  no  one  will 
wrong  them.  While  blessing  they  can  not  curse.  Do 
unto  others  as  you  would  have  them  do  unto  you 
banishes  all  moral  wrong  as  light  banishes  darkness. 
And  Jesus  says,  "Let  your  light  shine." 

All  the  lessons  taught  by  Jesus  in  His  parables  are 
positive.  The  miracles  of  Jesus  were  all  character- 
ized by  positive  good.  On  earth  He  "went  about 
doing  good"  and  in  the  final  judgment  He  says,  "In- 
asmuch as  ye  did  it  unto  one  of  these  my  brethren, 
even  these  least,  ye  did  it  unto  me."  ^ 

Again,  He  goes  beyond  all  preceding  law  and  relig- 
ion in  that  He  makes  the  intent  to  commit  sin  a  crime 
and  lust  a  sin  and  in  that  He  teaches  "on  earth  peace 
among  men."  The  religion  of  Jesus  is  original  in 
its  entire  sweep,  in  its  facts,  precepts,  and  promises, 
in  not  resenting  wrong  and  in  doing  good  to  enemies. 
It  required  the  death  of  its  Founder  for  its  completion. 
It  is  the  only  religion  that  has  a  Gethsemane  and  a 
Calvary  on  the  road  to  life,  and  that  embraces  the 
entire  duty  and  destiny  of  man. 
*  Matt.  XXV.  40. 


20  THE  CHURCH  OF  CHRIST 

Finally,  the  Christian  religion  is  new  or  original  in 
that  it  is  missionary. 

J.  Freeman  Clark,  in  his  book  on  the  "Ten  Great 
Religions,"  states  his  conclusions  as  follows:  "All  the 
great  religions  of  the  world,  except  Christianity,  are 
ethnic  religions  or  religions  limited  to  a  single  nation 
or  race.  Christianity  alone  is  the  religion  of  all 
races.  The  religions  of  Persia,  Egypt,  Greece,  Rome, 
and  Scandinavia  have  come  to  an  end,  having  shared 
the  fate  of  the  national  civilization  of  which  each  was 
a  part.  The  religions  of  China,  Islam,  Buddha,  and 
Judea  have  all  been  arrested  and  remain  unchanged 
and  seemingly  unchangeable.  Like  great  vessels  an- 
chored in  a  stream,  the  current  of  time  flows  past 
them  and  each  year  they  are  further  behind  the  spirit 
of  the  age  and  less  in  harmony  with  its  demands. 
Christianity  alone  of  all  religions  seems  to  possess  the 
power  of  keeping  abreast  with  the  advancing  civiliza- 
tion of  the  world.  ...  It  alone  of  all  the  religions  of 
mankind  has  been  capable  of  accompanying  man  in 
his  progress  from  evil  to  good,  from  good  to  better.** 

The  heathen  religions  being  ethnical  or  national, 
did  not  propose  to  go  into  all  the  world  and  convert 
all  other  nations  or  peoples  to  their  form  of  wor- 
ship. Nor  is  the  Jewish  religion  exempt  from  this 
narrowness.  In  the  fifteen  hundred  years  of  its  his- 
tory we  do  not  find  that  the  Jews  converted  to  their 
religion  a  village,  town,  or  city,  much  less  a  nation. 
It  is  true  they  made  some  proselytes,  but  the  Jewish 
system  of  religion  was  restricted  to  Israel  as  a  nation. 
They  were  nowhere  commanded  in  that  system  to  be- 


NEWNESS  OF  CHRISTIANITY         21 

come  a  missionary  people  or  convert  other  nations  to 
their  religion.  The  Jewish  religion  was  added  to  the 
former  covenant  and  was  designed  at  its  consumma- 
tion to  bring  the  Messiah  to  the  world.  Its  prophe- 
cies foretold  and  its  prophets  pointed  out  the  coming 
One.  It  was  said,  speaking  of  certain  kings :  *'  And  in 
the  days  of  these  kings  the  God  of  heaven  will  set  up 
a  kingdom,  which  shall  never  be  destroyed."  ^  Isaiah, 
in  speaking  of  the  Messiah  to  come,  said:  "The  gov- 
ernment shall  be  upon  his  shoulder,  and  his  name  shall 
be  called  Wonderful,  Counselor,  the  Mighty  God, 
the  Everlasting  Father,  the  Prince  of  Peace."  ^  In 
fulfilment  of  these  and  many  other  prophecies,  Christ 
came  in  the  fulness  of  time  and  established  a  reign  of 
universal  love,  of  mercy  and  forgiveness,  which  has 
been  in  the  world  and  swayed  its  destiny  for  nineteen 
hundred  years,  blessing  and  cheering  the  living,  com- 
forting the  dying,  and  giving  hope  of  eternal  life  be- 
yond the  grave. 

*  Dan.  ii.  44.  ^  Isa.  ix.  6. 


CHAPTER  II 

THE   KINGDOM  OF   HEAVEN 

The  Desire  of  Life  and  Happiness  Deeply  Implanted  in  the  Human 
Heart.  Jesus  Came  According  to  Prophecy  to  Establish  a 
Kingdom.  Introduced  by  John  the  Baptist.  First  Case  of 
Gentile  Healings  Rejection  of  the  Jews.  First  Record  of 
Pardon.  Apostles  Sent  Forth.  Second  Record  of  Pardon. 
Healing  on  the  Sabbath.  Prophecy  Regarding  the  Gentiles. 
The  Kingdom.    Second  Case  of  Gentile  Healing. 

The  most  important  subject  for  human  considera- 
tion is  existence,  being,  life,  "  For  what  shall  a  man 
be  profited  if  he  shall  gain  the  whole  world  and  for- 
feit his  life  ?  or  what  shall  a  man  give  in  exchange 
for  his  life?"  All  sane  persons  do  their  utmost  to 
perpetuate  their  existence  and  to  secure  the  greatest 
good  attainable  in  this  life.  If  there  be  life  beyond 
— a  life  that  shall  not  be  measured  by  years  but  by 
an  eternal  future — the  happiness  or  misery  of  which 
is  governed  by  actions  here,  the  subject  demands 
our  most  profound  attention. 

The  desire  of  life  and  happiness  is  deeply  im- 
planted in  the  human  heart.  The  laws  governing 
natural  or  temporal  life  are  being  studied  more  and 
more  year  by  year.  How  shall  life  be  preserved  and 
happiness  secured  are  questions  of  very  great  mo- 
ment when  connected  with  our  present  existence.     To 


/  OF  THE 

I  Uf^fVERSITY 

THE  KINGDOM  OF'^'^^^S^^gi^        23 

secure  man's  life  and  liberty  and  give  him  the  right 
to  pursue  happiness,  governments  are  established  and 
laws  are  enacted  by  men.  When  we  look  over  the 
world  and  see  the  vast  efforts  bein^  put  forth  in  all  the 
departments  of  human  industry,  science,  and  inven- 
tion for  the  present  good  of  the  race,  to  sustain  and 
make  happy  this  transient  life  of  less  than  a  century, 
we  are  startled  when  we  consider  the  infinite  greatness 
of  eternal  life  which  lies  just  beyond.  And  how  in- 
comparably less  is  the  exertion  to  secure  that  boon, 
to  know  the  law  of  the  spirit  of  that  life,  that  everlast- 
ing felicity  may  be  secured!  Spiritual  or  eternal  life 
is  greater  than  the  present  just  in  proportion  to  its 
duration  and  enjoyment.  A  wise  man  therefore  can 
not  doubt  or  disbelieve  without  diligently  inquiring, 
Is  there  a  life  beyond  ? 

Jesus  proposes  to  purify  this  life  in  preparation  for 
a  life  to  come.  He  came,  according  to  preceding 
prophecy,  to  establish  a  kingdom.  This  is  called  by 
Matthew  "The  Kingdom  of  Heaven";  by  Mark  and 
Luke,  "The  Kingdom  of  God."  This  kingdom  was 
announced  before  Jesus  commenced  His  mission.  "  In 
those  days  came  John  the  Baptist,  preaching  in  the 
wilderness  of  Judea  and  saying.  Repent  ye  for  the 
kingdom  of  heaven  is  at  hand."  He  preached  the 
baptism  of  repentance  for  the  remission  of  sins. 
"Then  went  out  to  him  Jerusalem  and  all  Judea,  and 
all  regions  around  about  Jordan,  and  were  baptized  of 
him  in  Jordan  confessing  their  sins."  *  "  And  it  came 
to  pass  in  those  days  that  Jesus  came  from  Nazareth 
*  Matt,  iii.  5-6;  Mark  i.  4;  Luke  iii.  3. 


24  THE  CHURCH  OF  CHRIST 

of  Galilee  and  was  baptized  of  John  in  Jordan.  And 
straightway  coming  up  out  of  the  water,  he  saw  the 
heavens  opened  and  the  Spirit  Hke  a  dove  descending 
upon  him;  and  there  came  a  voice  from  heaven  say- 
ing, Thou  art  my  beloved  Son  in  whom  I  am  well 
pleased."*  Thus  briefly  does  John  prepare  the  way 
of  the  Lord  and  introduce  to  the  world  the  long  ex- 
pected Messiah,  who  is  here  acknowledged  by  God 
and  anointed  by  the  Holy  Spirit. 

Passing  over  His  wondrous  temptation  and  the 
foiling  of  Satan  by  the  sword  of  the  Spirit,  the  word 
of  God,  and  also  His  sermon  on  the  Mount,  which 
stands  alone  among  all  writings  for  its  union  of  wis- 
dom, mercy  and  love,  reversing  the  past  and  laying 
the  foundation  for  a  glorious  future,  we  come  to  speak 
of  His  first  intimations  that  we,  the  Gentiles,  are  to 
share  in  the  blessings  of  His  heavenly  kingdom,  to 
have  part  in  His  coming  reign.  This  is  recorded  in 
the  eighth  chapter  of  Matthew  and  is  the  story  of  the 
healing  of  the  Roman  centurion's  servant.  The  cen- 
turion said  unto  him:  "  Lord,  my  servant  lieth  at  home 
sick  of  the  palsy,  grievously  tormented.  And  Jesus 
saith  unto  him,  I  will  come  and  heal  him.  The  cen- 
turion answered  and  said.  Lord,  I  am  not  worthy  that 
thou  shouldst  come  under  my  roof;  but  speak  the 
word  only  and  my  servant  shall  be  healed.  .  .  . 
When  Jesus  heard  it  he  marveled  and  said  unto  them 
that  followed,  Verily,  I  say  unto  you  I  have  not  found 
so  great  faith,  no,  not  in  Israel.  And  I  say  unto  you, 
That  many  shall  come  from  the  east  and  west,  and 
^Marki.  9-1 1. 


THE  KINGDOM  OF  HEAVEN  25 

shall  sit  down  with  Abraham,  Isaac,  and  Jacob  in  the 
kingdom  of  heaven.  But  the  children  of  the  king- 
dom [the  Jews]  shall  be  cast  out  into  outer  dark- 
ness." ^  Here  is  indicated  the  rejection  of  the  Jews 
and  the  final  extension  of  His  pure  religion  to  the 
uttermost  bounds  of  the  earth. 

The  first  case  recorded  where  Jesus  pardoned  sin 
is  found  in  the  story  of  the  man  afflicted  with  the 
palsy.  **And  behold,  they  brought  to  him  a  man 
sick  with  the  palsy,  lying  on  a  bed :  and  Jesus  seeing 
their  faith,  said  unto  the  sick  of  the  palsy.  Son,  be  of 
good  cheer,  thy  sins  be  forgiven  thee.  And  behold, 
certain  of  the  scribes  said  within  themselves,  This 
man  blasphemeth.  And  Jesus,  knowing  their 
thoughts,  said  .  .  .  But  that  ye  may  know  that  the 
Son  of  man  hath  power  on  earth  to  forgive  sins  (then 
saith  he  to  the  sick  of  the  palsy).  Arise,  take  up  thy 
bed,  and  go  into  thine  house.  And  he  arose  and  de- 
parted to  his  house."  ^  This  example  will  be  used  in 
connection  with  other  cases  of  pardon  hereafter. 

Passing  again  over  the  declaration  of  His  extreme 
poverty  and  the  demonstration  of  His  superhuman 
power  in  calming  the  sea,  casting  out  demons,  healing 
the  sick,  giving  sight  to  the  blind,  causing  the  dumb 
to  speak,  and  raising  the  dead,  we  call  attention  to  the 
sending  forth  of  the  twelve  apostles.  He  commanded 
them  saying:  "Go  not  into  the  way  of  the  Gentiles, 
and  into  any  city  of  the  Samaritans  enter  ye  not:  but 
go  rather  to  the  lost  sheep  of  the  house  of  Israel,  and 

*  Matt.  viii.  6-12. 
^Matt.  ix.  2-7;  Mark  ii.  5;  Luke  v.  20. 


26  THE  CHURCH  OF  CHRIST 

as  ye  go  preach,  saying,  The  Kingdom  of  heaven  is  at 
hand/'  *  And  here  it  will  be  observed  that  the  burden 
of  the  apostles'  preaching  is  that  "The  kingdom  of 
heaven  is  at  hand,*'  i.e.,  is  approaching,  and  that  their 
mission  is  still  confined  to  the  Jews.  Not  even  is  the 
mixed  race  of  Jews  and  Gentiles  inhabiting  Samaria 
to  be  visited.  We,  therefore,  search  in  vain  for  any- 
thing thus  far  in  the  synoptic  gospels  addressed  to 
the  Gentiles  directly  as  a  people.  Following  this  is 
Christ's  instructions  to  His  apostles  as  they  go  on  this 
important  mission,  foretelling  their  persecution,  com- 
manding them  not  to  fear,  and  promising  reward  to 
those  who  would  receive  them.  About  this  time 
John,  being  in  prison,  sent  two  of  his  disciples  to 
Jesus,  who  said  unto  Him,  "Art  thou  he  that  cometh 
or  look  we  for  another  ? "  ^  Jesus  gave  them  evidence 
in  what  He  said  and  did  that  He  was  the  Messiah, 
and  crowned  it  by  stating,  "The  poor  have  the  gospel 
preached  to  them."  And  when  they  departed  Jesus 
said  unto  the  multitude:  "Verily  I  say  unto  you, 
among  them  that  are  born  of  women  there  hath  not 
risen  a  greater  than  John  the  Baptist;  notwithstand- 
ing he  that  is  least  in  the  kingdom  of  heaven  is  greater 
than  he."  ^  He  passed  from  this  wonderful  statement 
in  regard  to  the  kingdom  to  pronounce  woes  on 
Chorazin,  Bethsaida,  and  Capernaum  because  they 
repented  not  when  His  mighty  works  were  done  in 
them.  These  cities  have  long  since  been  utterly  des- 
troyed. Their  locations  are  unknown.  Immediately 
after  this,  according  to  Luke,  we  have  the  second  case 
*  Matt.  X.  5-7.  ^  Matt.  xi.  3-5.  ^  Matt.  xi.  11. 


THE  KINGDOM  OF  HEAVEN         27 

of  pardon,  which  is  that  of  a  sinful  v/oman^  who 
anointed  Jesus  in  Simon's  house.  Jesus  said  unto 
her :  "  Thy  sins  are  forgiven.  And  they  that  sat  at  meat 
with  him  began  to  say,  Who  is  this  that  forgiveth  sins 
also .?  And  he  said  to  the  woman.  Thy  faith  hath 
saved  thee,  go  in  peace."  This  woman  for  her  good 
works,  penitential  tears,  and  faith,  is  pardoned  by  His 
word.  She  will  live  forever  in  history,  and  as  long  as 
Christianity  is  preached  on  the  earth  her  story  will 
give  hope  to  the  sinful.  This  case  will  also  be  con- 
sidered later  in  connection  with  others. 

After  this  the  Pharisees  charged  His  disciples  with 
doing  that  which  is  not  lawful  to  do  upon  the  Sabbath- 
day.  When  He  had  justified  them  by  the  law  He 
stated  that  "In  this  place  is  one  greater  than  the 
temple."^  Also,  He  says  that  "the  Son  of  man  is 
Lord  even  of  the  Sabbath-day."  And  yet  for  healing 
a  withered  hand  on  the  Sabbath  the  Pharisees  "held 
a  council  against  him,  how  they  might  destroy  him." 
This  called  forth  from  Him  a  prophecy  of  Isaiah  in 
regard  to  the  Gentiles :  "  Behold  my  servant,  whom  I 
have  chosen,  my  beloved,  in  whom  my  soul  is  well 
pleased,  I  will  put  my  Spirit  upon  him  and  he  shall 
show  judgment  to  the  Gentiles.  .  .  .  And  in  his 
name  shall  the  Gentiles  trust."  *"  This  is  the  first 
direct  statement  in  regard  to  the  Gentiles  trusting  in 
His  name.  In  this  same  chapter,  the  Pharisees 
charged  Him  with  casting  out  demons  by  Beelzebub, 

*  Luke  vii.  36-50;  Matt.  xxvi.  6;  Mark  xiv.  3. 
^  Matt.  xii.  6-8  and  14. 
*^Matt.  xii.  17-21. 


28  THE  CHURCH  OF  CHRIST 

the  prince  of  demons,  which  furnishes  the  reason  for 
Jesus  teaching  them  no  more  plainly,  but  in  parables. 
These  parables  all  represent  various  phases  of  the 
kingdom  of  heaven.  We  would  here  remark  that 
Christ  never  speaks  "of  getting  religion,"  but  of  His 
government  as  a  kingdom;  of  seeking  the  kingdom, 
entering  the  kingdom,  hearing  the  words  of  the  king- 
dom. The  "kingdom  of  heaven  is  like  unto  a  city,'' 
"  to  a  grain  of  mustard-seed,"  etc.  Christ  established 
a  kingdom,  a  government,  a  church  and  called  upon 
persons  to  obey  Him.  "Take  my  yoke  upon  you," 
is  His  language. 

After  He  had  finished  His  instruction  in  parables 
He  heard  of  the  beheading  of  John  the  Baptist  and 
departed  by  ship  into  a  desert  place.  Even  here 
multitudes  followed  Him  and  He  healed  their  sick  and 
fed  them  by  His  creative  power.  He  who  spake  as 
never  man  spake,  did  as  man  never  did,  now  trod  the 
sea  with  superhuman  power  and  received  for  the  first 
time  worship  as  the  Son  of  God.  In  eagerness  they 
sought  to  touch  the  hem  of  His  garment  that  they 
might  be  healed.  "And  as  many  as  touched  were 
made  perfectly  whole."  *  He  here  gave  the  Pharisees 
a  lesson  on  defilement,  and  then  departed  unto  the 
coasts  of  Tyre  and  Sidon,  which  brings  us  to  consider 
the  second  case  of  Gentile  healing.  "And  behold  a 
woman  of  Canaan  came  out  of  the  same  coasts,  and 
cried  unto  him,  saying.  Have  mercy  on  me,  O  Lord, 
thou  son  of  David,  my  daughter  is  grievously  vexed 
with  a  demon.  But  he  answered  her  not  a  word. 
*  Matt.  xiv.  36. 


THE  KINGDOM  OF  HEAVEN  29 

And  his  disciples  came  and  besought  him  saying,  Send 
her  away,  for  she  crieth  after  us.  But  he  answered 
and  said,  I  am  not  sent  but  unto  the  lost  sheep  of  the 
house  of  Israel.  Then  came  she  and  worshiped 
him,  saying.  Lord,  help  me.  But  he  answered  and 
said.  It  is  not  meet  to  take  the  children's  bread,  and 
to  cast  it  to  dogs.  And  she  said,  Truth,  Lord:  yet 
the  dogs  eat  of  the  crumbs  which  fall  from  their  mas- 
ter's table.  Then  Jesus  answered  and  said  unto  her, 
O  woman,  great  is  thy  faith :  be  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  was  made  whole  from 
that  very  hour."^ 

The  reluctance  shown  here  in  healing  this  Gentile 
seems  at  first  to  be  in  strong  contrast  with  the  princi- 
ples of  the  universal  philanthropy  and  love  which 
Jesus  taught.  But  in  accordance  with  God's  plan — 
and  His  ways  are  not  our  ways — the  gospel  was  to  be 
preached  first  to  the  Jews,  and  not  until  after  the  resur- 
rection of  Christ  was  His  heavenly  kingdom  to  be  pro- 
claimed to  the  Gentile  world,  to  the  nations  sitting  in 
the  regions  and  shadow  of  death. 

From  the  coasts  of  Tyre  and  Sidon  Jesus  departed 
"and  came  nigh  unto  the  sea  of  Galilee."  Multi- 
tudes brought  here  their  afflicted  and  He  healed  them, 
and  when  they  saw  the  lame  walk,  the  blind  see,  and 
heard  the  dumb  speak,  they  glorified  the  God  of 
Israel.^  He  also  had  compassion  on  the  multitude 
who  had  been  with  Him  three  days,  and  miraculously 
fed  them.  After  sending  them  away  He  took  ship 
and  came  to  the  coasts  of  Magdala,  where  the  Phari- 
*  Matt.  XV.  22-28.  ^  Matt.  xv.  29-31. 


30  THE  CHURCH  OF  CHRIST 

sees  and  Sadducees  tempted  Him,  desiring  to  be 
shown  "a  sign  from  heaven."  He  calls  them  hypo- 
crites and  tells  them  they  "  can  discern  the  face  of  the 
sky,"  but  could  not  "the  signs  of  the  times,"*  and 
charges  His  disciples  to  beware  of  the  leaven,  that  is, 
"the  doctrine  of  the  Pharisees  and  Sadducees."^ 
*  Matt.  xvi.  3.  ^  Matt.  xvi.  6-12. 


PRELIMINARY  MANIFESTATIONS 

The  Confession  of  Peter  and  the  Church  of  Christ.  The  Signifi- 
cance of  the  Transfiguration.  Sending  out  of  the  Seventy. 
The  Prodigal  Son.  Forgiveness  in  the  Church.  Jesus  and  the 
Little  Children.     First  Inquiry  after  Eternal  Life. 

This  brings  us  to  the  consideration  of  two  impor- 
tant questions,  Peter's  confession  of  Christ  and  the 
Church  of  Christ,  which  will  be  discussed  more  at 
length  in  succeeding  chapters.  "When  Jesus  came 
into  the  coasts  of  Caesarea  Philippi  he  asked  his  disci- 
ples saying.  Whom  do  men  say  that  I,  the  Son  of  man, 
am  ?  And  they  said.  Some  say  that  thou  art  John  the 
Baptist,  some  Elias,  and  others  Jeremiah  or  one  of  the 
prophets.  He  saith  unto  them.  But  whom  say  ye  that 
r  am  ^  Simon  Peter  answered  and  said.  Thou  art  the 
Christ,  the  Son  of  the  living  God.  And  Jesus  an- 
swered and  said  unto  him.  Blessed  art  thou,  Simon 
Barjona,  for  flesh  and  blood  hath  not  revealed  it  unto 
thee  but  my  Father  which  is  in  heaven.  And  I  say 
unto  thee.  That  thou  art  Peter,  and  upon  this  rock  I 
will  build  my  church,  and  the  gates  of  hell  shall  not 
prevail  against  it.  And  I  will  give  unto  thee  the  keys 
of  the  kingdom  of  heaven;  and  whatsoever  thou  shalt 
bind  on  earth  shall  be  bound  in  heaven :  and  whatso- 
ever thou  shalt  loose  on  earth  shall  be  loosed  in 

31 


32  THE  CHURCH  OF  CHRIST 

heaven."^  Here  for  the  first  time  is  the  word 
"  church  "  used,  and  it  occurs  only  twice  more  before 
the  death  of  Jesus.  While  the  word  church  occurs 
only  three  times  in  the  gospels,  the  word  "kingdom," 
as  applied  to  the  government  of  Christ,  which  He  was 
about  to  establish,  is  used  some  eighty  times.  It  is 
spoken  of  as  the  "kingdom  of  God,"  "kingdom  of 
heaven,"  "his  kingdom,"  "my  kingdom,"  "Gospel 
of  the  kingdom,"  and  "my  Father's  kingdom."  In 
the  Acts  of  the  Apostles  and  in  the  Epistles  the 
word  "church"  is  more  frequently  used  than  the 
word  "kingdom." 

When  Peter  here  confessed  the  messiahship,  Jesus 
says,  "Upon  this  rock" — this  truth — this  confession, 
"I  will  build  my  church."  Not  have  built,  but  will 
build.  And  we  have  seen  before  that  the  kingdom 
was  at  hand — approaching.  So  the  Church  is  spoken 
of  here  as  still  in  the  future,  not  yet  an  established 
fact.  After  He  had  taught  His  disciples  thus  plainly 
in  regard  to  the  foundation  of  His  church  He  charged 
them  "That  they  should  tell  no  man  that  he  was  Jesus 
the  Christ."  He  then  began  to  show  them  how  He 
must  go  to  Jerusalem,  suffer  many  things,  be  killed 
and  raised  up  again  the  third  day.  He  then  took 
Peter,  James,  and  John  up  into  a  high  mountain  and 
was  transfigured  before  them.  "And  his  face  did 
shine  as  the  sun,  and  his  raiment  was  white  as  the 
light,"  while  they  beheld  the  king  in  His  glory. 
Moses,  the  great  lawgiver,  and  Elias,  the  great  proph- 
et, came  from  the  unseen  world  to  lay  down  their 
*  Matt.  xvi.  13-19. 


PRELIMINARY  MANIFESTATIONS     33 

commissions  at  His  feet,  and  God  recalled  them  with 
the  solemn  injunction,  "This  is  my  beloved  Son,  hear 
ye  him."  Moses  said:  "A  prophet  shall  the  Lord 
your  God  raise  up  unto  you  of  your  brethren,  like 
unto  me;  him  shall  ye  hear  in  all  things."^  This 
prophet  is  here.  He  came  to  fulfil  the  law  and  de- 
monstrated His  right  to  reign  as  Prophet,  Priest,  and 
King,  and  will  reign  until  "the  kingdom  and  domin- 
ion, and  the  greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  saints  of  the  Most 
High.'"' 

The  next  day,  after  Jesus  had  come  down  from  the 
mount  of  transfiguration.  His  disciples  having  failed 
to  cast  out  a  demon,  Jesus  rebuked  their  want  of 
faith  and  healed  the  demoniac,  and  when  He  had 
come  to  Capernaum  He  paid  tribute.  "At  the  same 
time  came  the  disciples  unto  Jesus  saying.  Who  is  the 
greatest  in  the  kingdom  of  heaven  V  He  placed  a 
little  child  in  their  midst  as  the  model  of  His  greatest 
subject,  and  was  the  first  on  earth  who  taught  humil- 
ity as  the  true  road  to  greatness.  According  to  Luke : 
"  After  these  things  the  Lord  appointed  other  seventy 
also,  and  sent  them  two  and  two  before  his  face  into 
every  city  and  place,  whither  he  himself  would  come." "" 
Having  instructed  them  how  to  treat  those  who  would 
not  receive  them  He  then  said:  "And  into  whatsoever 
city  ye  enter,  and  they  receive  you,  eat  such  things  as 
are  set  before  you:  and  heal  the  sick  that  are  therein, 
and  say  unto  them.  The  kingdom  of  God  is  come  nigh 
unto  you."  ^    As  John  the  Baptist  had  preached  that 

*  Acts  iii.  22.      ^  Dan.  vii.  27.      ^  Luke  x.  i .      ^  Luke  x.  8-9. 
3 


34  THE  CHURCH  OF  CHRIST 

the  kingdom  of  heaven  was  at  hand,  and  as  the  twelve 
apostles  had  preached  the  same  truth,  so  the  seventy 
now  proclaimed  its  near  approach — "The  kingdom 
of  God  is  come  nigh  unto  you."  When  the  seventy 
had  fulfilled  their  mission,  had  proclaimed  the  ap- 
proach of  the  long-expected  kingdom  to  the  Jews, 
they  returned  "  again  with  joy,  saying,  Lord,  even  the 
demons  are  subject  unto  us  through  thy  name.  And 
he  said  unto  them,  I  beheld  Satan  as  lightning  fall 
from  heaven,"  *  indicating  the  breaking  of  the  power 
of  him  who  had  so  long  held  unbounded  sway  over 
the  vast  dominions  of  death.  But  He  told  them  to 
"rejoice  not  that  the  spirits  are  subject  unto  you,  but 
rather  rejoice  because  your  names  are  written  in 
heaven." 

Shortly  after  this  the  Pharisees  and  Scribes  mur- 
mured, saying,  "This  man  receiveth  sinners  and  eat- 
eth  with  them,"^  which  calls  forth  the  ever  memor- 
able parable  of  the  lost  sheep,  and  shows  that  the 
great  Shepherd  follows  with  yearnings  of  tenderness 
those  who  stray  from  the  fold,  and  that  there  is  more 
joy  in  heaven  over  one  sinner  that  repenteth  than  over 
ninety  and  nine  just  persons  who  need  no  repentance. 
This  principle  of  the  Father's  love  is  still  further  un- 
folded by  the  touching  story  of  the  prodigal  son.  A 
son  who  had  gone  far  from  his  parental  home,  wasted 
all  the  substance  bestowed  upon  him  by  a  kind  father 
in  riotous  living  and  in  the  most  debasing  habits,  and 
finally  in  poverty  and  distress  hired  himself  to  feed 
swine,  yet  when  he  came  to  himself,  as  he  was  about 
*  Luke  X.  17-18.  ^  Luke  xv.  2. 


PRELIMINARY  MANIFESTATIONS     35 

to  perish  with  hunger,  he  said,  "  I  will  arise  and  go  to 
my  father  and  will  say  unto  him.  Father,  I  have 
sinned  against  heaven  and  before  thee  and  am  no  more 
worthy  to  be  called  thy  son,  make  me  as  one  of  thy 
hired  servants.  And  he  arose  and  came  to  his  father, 
but  when  he  was  yet  a  great  way  off  his  father  saw 
him,  and  had  compassion,  and  ran  and  fell  on  his  neck 
and  kissed  him,"  and  received  him  to  his  home  with 
joy  and  gladness,  saying,  "This  my  son  was  dead  and 
is  alive  again;  he  was  lost  and  is  found." ^  Thus  it 
is  shown  how  willing  the  Father  is  to  forgive  the  re- 
turning penitent.  This  story  will  be  told  wherever 
the  gospel  is  preached  until  the  latest  ages  of  time  to 
show  His  deep,  tender,  and  abiding  forgiveness  and 
love. 

Not  only  did  Jesus  here  teach  how  willing  God  is 
to  forgive,  but  following  this  He  taught  His  disciples 
how  to  forgive  each  other  in  His  kingdom  or  church. 
"  If  thy  brother  shall  trespass  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him  alone:  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother.  But  if  he 
will  not  hear  thee,  then  take  with  thee  one  or  two 
more,  that  in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established.  And  if  he  shall  neg- 
lect to  hear  them,  tell  it  unto  the  church :  but  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  a 
heathen  man  and  a  publican."^  This  is  the  second 
and  last  use  of  the  word  "church"  by  Jesus  during 
His  personal  ministry,  and  shows  the  principle  of  for- 
giveness that  was  to  predominate  in  it  in  succeeding 
*  Luke  XV.  18-20,  24.  ^  Matt,  xviii.  15-17. 


36  THE  CHURCH  OF  CHRIST 

ages.  "Father,  forgive  us  our  trespasses  as  we  for- 
give those  who  trespass  against  us,"  is  the  prayer  He 
taught  His  disciples.  "Then  came  Peter  to  him,  and 
said.  Lord,  how  oft  shall  my  brother  sin  against  me, 
and  I  forgive  him,  till  seven  times  .?  Jesus  saith  unto 
him,  I  say  not  unto  thee.  Until  seven  times  but.  Until 
seventy  times  seven."  ^  Even  this  would  not  be  as 
frequent  as  God  forgives  many  who  trespass  against 
Him. 

"When  Jesus  had  finished  these  sayings  He  de- 
parted from  Galilee,  and  came  unto  the  coast  of 
Judea  beyond  Jordan."  Here,  after  giving  the 
brethren  a  lesson  on  divorcement,  "Then  were  there 
brought  unto  him  little  children,  that  he  should  put 
his  hands  on  them,  and  pray:  and  the  disciples  rebuked 
them.  But  Jesus  said.  Suffer  little  children,  and  for- 
bid them  not,  to  come  unto  me;  for  of  such  is  the  king- 
dom of  heaven.  And  he  laid  his  hands  on  them  and 
departed."^  Jesus  was  the  first  on  earth  who  gave 
such  eminence  to  the  innocence  and  purity  of  children. 
Earth's  great  teachers  selected  their  models  from  the 
great,  the  strong,  the  wise,  the  mighty;  He  from  the 
innocent  and  pure.  He  is  preeminently  the  children's 
friend.  He  took  them  in  His  arms  and  blessed  them 
and  said:  "Of  such  is  the  kingdom  of  heaven." 

This  brings  us  to  consider  the  first  sincere  inquiry 
in  regard  to  eternal  life.  One  came  and  said  unto 
Him:  "Good  master,  what  shall  I  do  to  inherit  eternal 
life  ? " ""  Prior  to  this,  as  recorded  by  Luke,  "  a  cer- 
tain lawyer  stood  up  and  tempted  him,  saying,  Mas- 
*  Matt,  xviii.  21,22.       ^  Matt.  xix.  13-15.       ^  Luke  xviii.  25. 


PRELIMINARY  MANIFESTATIONS     37 

ter,  what  shall  I  do  to  inherit  eternal  life?"^  The 
answer  was :  "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart  .  .  .  and  thy  neighbor  as  thyself,  .  .  . 
this  do  and  thou  shalt  live/*^  Here  is  embraced  the 
whole  duty  of  man  in  every  age,  for  it  is  recorded, 
"This  is  the  love  of  God  that  we  keep  his  command- 
ments," and  His  commandments  embrace  the  whole 
range  of  human  obligation.  This  sincere  person, 
who  inquires  in  regard  to  the  same  great  subject,  is  a 
most  interesting  character.  We  are  told  by  Matthew 
that  he  was  a  young  man;  by  Luke,  that  he  was  a 
ruler;  by  Mark,  that  Jesus  loved  him;  and  by  all  that 
he  was  very  rich.  When  Jesus  had  commanded  him 
to  observe  the  principles  of  the  decalogue  which  He 
mentioned,  adding,  "Thou  shalt  love  thy  neighbor  as 
thyself,"  he  said,  "All  these  things  have  I  kept  from 
my  youth  up :  what  lack  I  yet  ^ "  "  Jesus  said  unto  him, 
If  thou  wilt  be  perfect,  go  and  sell  that  thou  hast,  and 
give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven:  and  come  and  follow  me.  But  when  the 
young  man  heard  that  saying,  he  went  away  sorrowful : 
for  he  had  great  possessions,"  ^  preferring  his  present 
wealth  to  the  heavenly  treasure  offered.  Jesus  used 
this  example  to  show  how  difficult  it  is  for  a  rich  man 
to  enter  the  kingdom  of  heaven,  and  succeeding  ages 
have  demonstrated  its  truth. 

a  Luke  X.  25.  ^  Luke  x.  27,  28.  ^  ^^^^  xix.  21,  22. 


CHAPTER  IV 

CHRIST  AS  A  TEACHER 

Greatness  and  Humility.  Christ  Teaching  in  the  Temple.  Au- 
thority of  the  Scribes  and  Their  Denunciation.  Lament  over 
Jerusalem.    Answer  to  Three  Questions. 

After  this  use  of  the  expression  "eternal  life"  for 
the  second  time,  and  its  sorrowful  rejection  by  the 
young  man,  Jesus  said  unto  His  disciples:  "Every  one 
that  hath  forsaken  houses,  or  brethren  or  sisters,  or 
father  or  mother,  or  wife  or  children,  or  lands  for  my 
name's  sake,  shall  receive  an  hundredfold,  and  shall 
inherit  everlasting  life."  In  both  these  cases  it  will 
be  observed  that  the  stated  or  implied  conditions  are 
following  Christ,  doing  His  will,  "I  am  the  way,  the 
truth  and  the  life." 

Again,  He  illustrates  the  kingdom  of  heaven  by  the 
laborers  in  a  vineyard.  Those  who  came  at  the 
eleventh  hour  received  the  same  wages  as  those  who 
came  at  an  earlier  hour,  but  it  will  be  remembered 
that  each  came  when  bidden.  After  this:  "Jesus 
going  up  to  Jerusalem  took  the  twelve  disciples  apart 
in  the  way,  and  said  unto  them.  Behold,  we  go  up  to 
Jerusalem;  and  the  Son  of  man  shall  be  betrayed 
unto  the  chief  priests  and  unto  the  scribes,  and  they 
shall  condemn  him  to  death,  and  shall  deliver  him 

38 


CHRIST  AS  A  TEACHER  39 

to  the  Gentiles  to  mock,  and  to  scourge,  and  to  crucify 
him:  and  the  third  day  he  shall  rise  again."  ^  "Then 
came  to  him  the  mother  of  Zebedee's  children  with 
her  sons,  worshiping  him,  and  desiring  a  certain 
thing  of  him.  .  .  .  She  saith  unto  him.  Grant  that 
these  my  two  sons  may  sit,  the  one  on  thy  right  hand, 
and  the  other  on  thy  left,  in  thy  kingdom."^  Jesus 
here  gave  them  a  lesson  in  regard  to  the  great  suffering 
which  He  and  they  were  to  endure;  informed  them 
that  the  request  they  made  was  not  His  to  grant,  but 
would  be  given  to  those  for  whom  it  was  prepared  by 
His  Father.  "And  when  the  ten  heard  it,  they  were 
moved  with  indignation  against  the  two  brethren. 
But  Jesus  called  them  unto  him,  and  said.  Ye  know 
that  the  princes  of  the  Gentiles  exercise  dominion  over 
them,  and  they  that  are  great  exercise  authority  upon 
them.  But  it  shall  not  be  so  among  you:  but  whoso- 
ever will  be  great  among  you,  let  him  be  your  minister; 
and  whosoever  will  be  chief  among  you,  let  him  be 
your  servant.  Even  as  the  Son  of  man  came  not  to 
be  ministered  unto,  but  to  minister,  and  to  give  his  life 
a  ransom  for  many."  ^  If  this  teaching  had  been  ob- 
served in  past  ages  persecution  and  suffering  would 
not  so  darken  the  pages  of  history. 

After  this  instruction  Jesus  left  Jericho,  healed  two 
blind  men  on  the  way,  and  made  His  triumphal  entry 
into  Jerusalem.  While  a  very  great  multitude  spread 
their  garments  and  strewed  branches  of  trees  in  the 
way,  and  the  multitude  that  went  before  and  that  fol- 
lowed after  cried,  saying,  "Hosanna  to  the  Son  of 

*  Matt.  XX.  17-19.      ^  Matt.  xx.  20,  21.      ^  Matt.  xx.  24-28. 


40  THE  CHURCH  OF  CHRIST 

David :  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord;  Hosanna  in  the  highest."^  "And  Jesus  went 
into  the  temple  of  God,  and  cast  out  all  them  that  sold 
and  bought  in  the  temple,  and  overthrew  the  tables  of 
the  money-changers,  and  the  seats  of  them  that  sold 
doves,  and  said  unto  them.  It  is  written,  My  house 
shall  be  called  the  house  of  prayer;  but  ye  have  made 
it  a  den  of  thieves."^ 

After  Jesus  had  prayed  in  the  Temple,  healed  the 
blind  and  lame  therein  and  received  Hosannas  to  the 
Son  of  David  from  the  children.  He  went  out  to  Beth- 
any. When  He  returned  to  the  Temple  the  next  day : 
"The  chief  priests  and  elders  of  the  people  came  unto 
him  as  he  was  teaching,  and  said.  By  what  authority 
doest  thou  these  things  ?  and  who  gave  thee  this 
authority  ?"  *=  He  answered  them  by  asking  whether 
the  Baptism  of  John  was  from  heaven  or  of  men  ? 
To  answer  this  question  implied  either  their  self- 
condemnation  or  the  condemnation  of  the  people. 
Therefore  they  said:  "We  can  not  tell.  And  he 
said  unto  them.  Neither  tell  I  you  by  what  authority 
I  do  these  things."'^  But  He  gave  them  a  parable  of 
a  man  who  had  two  sons,  illustrating  how  the  publi- 
cans and  harlots  would  precede  them  in  entering  the 
kingdom.  And  He  goes  still  further  and  teaches 
them  by  the  parable  of  the  householder,  who  had 
planted  a  vineyard  and  had  let  it  out  to  unfaithful 
husbandmen,  who  had  repeatedly  abused  and  slain 
his  servants  and  finally  his  son,  that  they  would  be 

^  Matt.  xxi.  9.  ^  Matt.  xxi.  12,  13. 

^  Matt.  xxi.  23.  ^  Matt.  xxi.  27. 


CHRIST  AS  A  TEACHER  41 

destroyed  and  the  kingdom  given  to  a  more  worthy 
people.  "The  kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation  bringing  forth  the  fruits 
thereof/'  ^  This  parable  and  the  succeeding  one  in 
regard  to  "a  certain  king  who  made  a  marriage  for 
his  son/'^  show  conclusively  the  rejection  of  the 
Jews  and  the  reception  of  the  Gentiles.  Not  only 
did  they  refuse  the  invitation  of  the  king,  but  they 
slew  the  servants  sent  to  invite  them.  "But  when 
the  king  heard  thereof,  he  was  wroth:  and  he  sent 
forth  his  armies,  and  destroyed  those  murderers,  and 
burned  up  their  city.  Then  saith  he  to  his  servants, 
The  wedding  is  ready,  but  they  which  were  bidden 
were  not  worthy.  Go  ye  therefore  into  the  highways, 
and  as  many  as  ye  shall  find,  bid  to  the  marriage."  ^ 
When  Jesus  had  finished  these  parables  the  Pharisees 
and  Sadducees  each  in  succession  tried  to  "entangle 
him  and  spoke"  first  in  regard  to  paying  tribute,  sec- 
ond in  regard  to  the  resurrection,  third  in  regard  to 
the  great  commandment,  in  all  of  which  they  were 
foiled.  In  concluding  He  asked  the  Pharisees :  "  What 
think  ye  of  Christ .?  whose  son  is  he  ^  They  say  unto 
him,The  son  of  David.  He  saith  unto  them.  How  then 
doth  David  in  spirit  call  him  Lord,  ...  If  David 
then  call  him  Lord,  how  is  he  his  son  ?  And  no  man 
was  able  to  answer  him  a  word,  neither  durst  any  man 
from  that  day  forth  ask  him  any  more  questions."  "^ 
The  next  discourse  of  Jesus  is  marvelous,  in  that 
it  enjoins  obedience  to  the  Scribes  and  Pharisees  and 

*  Matt.  xxi.  43.  ^  Matt.  xxii.  2. 

<^  Matt.  xxii.  7.  ^  Matt.  xxii.  42-46. 


42  THE  CHURCH  OF  CHRIST 

yet  denounces  them  as  hypocrites,  as  proud,  as  blind 
guides,  as  fools,  as  whited  sepulchers,  full  of  dead 
men's  bones,  and  of  all  uncleanness.  "  Fill  up  then  the 
measure  of  your  fathers.  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell  ?" 
Notwithstanding  their  character  is  thus  described 
here  and  elsewhere,  we  are  told  that  "Jesus  spake  to 
the  multitude,  and  to  his  disciples,  saying.  The  scribes 
and  the  Pharisees  sit  in  Moses*  seat:  all  therefore  what- 
soever they  bid  you  observe,  that  observe  and  do;  but 
do  not  ye  after  their  works :  for  they  say,  and  do  not."  * 
This  very  clearly  teaches  that  the  law  of  Moses  was 
still  binding.  "They  sit  in  Moses' seat."  The  bind- 
ing authority  of  the  law  of  Moses  during  Christ's  per- 
sonal ministry  on  the  earth  is  recognized  by  Him  and 
its  sacrificial  system  enforced.  In  His  sermon  on  the 
mount  He  says:  "Therefore  if  thou  bring  thy  gift  to 
the  altar,  and  there  rememberest  that  thy  brother  hath 
aught  against  thee;  .  .  .  first  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift."  ^  He  also 
commanded  a  leper  whom  He  cleansed :  "  Go  thy  way, 
show  thyself  to  the  priest,  and  offer  the  gift  that 
Moses  commanded,  for  a  testimony  unto  them."  ^  On 
His  entry  into  the  Temple  He  recognized  its  sacredness 
and  at  once  began  to  reform  its  abuses.  The  sacri- 
ficial system  did  not  cease  until  the  great  sacrifice  was 
offered.  Not  until  Jesus  put  away  sin  by  the  sacrifice 
of  Himself  and  dying,  exclaimed,  "It  is  finished,  and 
the  vail  of  the  temple  was  rent  in  twain,"  and  hence- 
forth and  forever  there  is  no  more  holy  or  most  holy 
^  Matt,  xxiii.  1-3.  ^  Matt.  v.  23,  24.  ^  Matt.  viii.  4. 


CHRIST  AS  A  TEACHER  43 

place  on  earth.  The  death  of  Jesus  parted  the  vail, 
and  rising  He  entered  the  Holy  of  Holies  in  heaven, 
once  for  all,  and  all  His  followers  are  now  kings  and 
priests  unto  God  and  shall  reign  with  Him  forever 
and  ever. 

When  Jesus  was  about  leaving  the  Temple  for  the 
last  time  He  exclaimed:  "O  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets,  and  stonest  them  which 
are  sent  unto  thee,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not.  Behold, 
your  house  is  left  unto  you  desolate.''  ^  But  still  He 
had  not  yet  taken  "  away  the  first  that  he  may  estab- 
lish the  second."^  When  He  went  out  from  the 
Temple  and  viewed  the  Temple  buildings  He  said  to 
His  disciples:  "There  shall  not  be  left  here  one  stone 
upon  another  that  shall  not  be  thrown  down."  ^  His 
disciples  then  asked  Him:  "When  shall  these  things 
be  ?  and  what  shall  be  the  sign  of  thy  coming,  and  of  the 
end  of  the  world  V*^  The  twenty-fourth  chapter  of 
Matthewisgiventotheanswerofthese  three  important 
questions  in  which  He  describes  the  great  events,  both 
physical  and  moral,  which  should  take  place  in  the 
world,  until  the  winding  up  of  Time's  great  drama. 
He  begins  by  saying:  "Many  shall  come  in  my  name, 
saying,  I  am  Christ;  and  shall  deceive  many.  And 
ye  shall  hear  of  wars  and  rumors  of  wars :  nation  shall 
rise  against  nation,  and  kingdom  against  kingdom: 
there  shall  be  famines,  and  pestilences,  and  earth- 

*  Matt,  xxiii.  37,  38.  ^  Heb.  x.  9. 

<=  Matt.  xxiv.  2.  ^  Matt.  xxiv.  3. 


44  THE  CHURCH  OF  CHRIST 

quakes,  in  divers  places.  They  shall  deliver  you  up  to 
be  afflicted  and  shall  kill  you.  Many  false  prophets 
shall  rise,  and  shall  deceive  many,  and  this  gospel  of 
the  kingdom  shall  be  preached  in  all  the  v^orld  for  a 
witness  unto  all  nations.  The  sun  shall  be  darkened 
and  the  moon  shall  not  give  her  light,  and  the  stars 
shall  fall  from  heaven,  and  the  powders  of  the  heaven 
shall  be  shaken.  And  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  v^ith  pov^er  and  great 
glory.  And  he  shall  send  his  angels  v^ith  a  great 
sound  of  a  trumpet,  and  they  shall  gather  his  elect 
from  the  four  winds  from  one  end  of  heaven  to  the 
other.  Be  ye  also  ready,  for  in  such  an  hour  as  ye 
think  not  the  Son  of  man  cometh."  He  continues 
further  to  illustrate  His  kingdom  and  coming  by  the 
parable  of  the  wise  and  foolish  virgins,  and  also  of 
the  talents,  concluding  His  discourse  by  a  description 
of  the  final  judgment,  in  which  He  shows  that  we 
can  minister  to  Him  by  ministering  to  His  suffering 
children. 

This  brings  us  to  the  conspiracy  against  Christ. 
Having  in  the  preceding  pages  called  attention  to  all 
cases  of  pardon,  except  the  thief  on  the  cross,  and  all 
reference  to  the  Gentiles  found  in  the  synoptical  gos- 
pels of  Matthew,  Mark,  and  Luke,  and  about  in  their 
chronological  order,  as  well  as  some  other  important 
matters  connected  with  the  life  of  Christ  and  re- 
corded by  the  same  authors,  we  will  now,  before 
speaking  of  the  fulfilment  of  Christ's  great  mission 
by  His  death  and  resurrection,  call  attention  to  the 
teaching  of  John's  gospel  on  the  same  subject. 


CHAPTER  V 
CHRIST  AS  THE  WORD  OF  GOD 

The  Gospel  of  John.  The  Preexistence  of  Christ  as  the  Word  of 
God.  Nicodemus  and  the  New  Birth.  Importance  of  Faith. 
Jesus  Teaching  the  Samaritans.  Jesus  Reveals  the  Father. 
The  Gentiles. 

John  begins  his  gospel  by  stating  the  preexistence 
of  Christ  as  the  word  of  God,  attributing  creative 
power  to  Him.  "All  things  were  made  by  him;  and 
without  him  was  not  any  thing  made  that  was  made. 
In  him  was  life;  and  the  life  was  the  light  of  men." 
Thus  the  same  divine  being  who'  created  the  world 
came  also  to  redeem  it;  the  same  power  manifest  in 
creation  came  also  to  the  rescue  of  the  human  race, 
bringing  an  everlasting  redemption  for  the  children 
of  men.  The  author  of  life  became  the  light  and  life 
of  men.  "  He  came  unto  his  own,  and  his  own  received 
him  not.  But  as  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name:  which  were  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."  ^ 

The  first  person  to  whom  Jesus  imparted  instruc- 
tion in  regard  to  entering  the  kingdom  of  God,  as 

*  John  i.  11-13. 

45 


46  THE  CHURCH  OF  CHRIST 

recorded  by  John,  was  Nicodemus,  a  ruler  of  the 
Jews.  After  he  had  recognized  Jesus'  divine  mission, 
Jesus  answered  and  said  unto  him:  " Verily,  verily ,  I 
say  unto  thee.  Except  a  man  be  born  again,  he  can  not 
see  the  kingdom  of  God.  Nicodemus  saith  unto 
him.  How  can  a  man  be  born  when  he  is  old  ?  Can 
he  enter  a  second  time  into  his  mother's  womb,  and  be 
born  .?  Jesus  answered.  Verily,  verily,  I  say  unto 
thee.  Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  can  not  enter  into  the  kingdom  of  God."* 
It  must  be  remembered  that  the  facts  upon  which  His 
kingdom  was  to  be  established,  and  the  Gospel  based, 
had  not  yet  taken  place.  ^  This  passage  shows 
clearly  that  there  is  a  marked  distinction  between 
Judaism  and  Christianity,  that  a  Jew  and  a  ruler  of 
the  Jews,  a  member  even  of  the  Sanhedrin,  had  to 
be  born  again  to  enter  Christ's  kingdom.  But  what 
is  meant  by  being  born  again  ?  "  Born  of  water  and 
the  spirit."  This  will  be  ascertained  most  clearly 
by  examining  the  terms  of  induction  into  Christ's 
kingdom  when  it  becomes  established.  The  history 
of  how  persons  were  delivered  "from  the  power  of 
darkness  and  translated  into  the  kingdom  of  God's 
dear  Son,"  as  given  in  many  examples  after  its  estab- 
lishment, shows  beyond  a  doubt  the  meaning  or  pur- 
port of  being  born  again.  And  when  all  these  cases 
have  been  passed  in  review  there  need  be  no  doubt  in 
regard  to  the  new  birth,  or  how  it  is  accomplished. 
In  concluding  His  conversation  with  Nicodemus  He 
said:  "And  as  Moses  lifted  up  the  serpent  in  the 
*  John  ill.  3-5.  ^  Matt.  xvi.  i8j  i  Cor.  xv.  1-4. 


CHRIST  AS  THE  WORD  OF  GOD      47 

wilderness,  even  so  must  the  Son  of  man  be  lifted  up: 
that  whosoever  believeth  in  him  should  not  perish,  but 
have  eternal  life.  For  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life."  ^ 
Here  is  set  forth  the  death  of  Jesus  for  sin  and  God*s 
great  love  for  the  world,  which  was  to  ultimate  in  sal- 
vation through  faith  in  Jesus.  John  dwells  much  on 
faith  in  Jesus  as  the  principle  through  which  salvation 
may  be  attained.  In  fact,  so  much  so,  that  some 
have  been  led  to  believe  it  the  only  condition  of  par- 
don— that  persons  are  saved  by  faith  alone.  Faith  is 
the  great  fundamental  principle  underlying  the  whole 
remedial  system.  We  see  a  recognition  of  its  great 
importance  in  the  opening  chapters  of  the  Bible. 
There  are  only  eleven  chapters  giving  a  history  of 
creation  in  all  its  departments:  the  origin  of  man,  the 
history  of  his  fall,  the  destruction  of  the  world,  its  re- 
peopling  by  various  nations,  occupying  a  period  of 
two  thousand  years,  pausing  at  the  birth  of  Abraham, 
the  father  of  the  faithful,  while  we  have  some  thirteen 
chapters  giving  an  account  of  his  eventful  life.  Why 
should  such  a  vast  period  of  time,  laden  with  matters 
of  such  deep  interest  to  the  human  race,  be  passed 
with  such  brief  notice,  and  a  single  life  occupy  so 
much  space  ^  Why  should  Adam,  Noah,  the  preced- 
ing nations  of  the  earth  and  the  creation,  with  its 
vastness,  occupy  less  space  in  God's  revelation  than 
the  life  of  Abraham,  which  closed  one  hundred  and 
twenty-five  years  from  his  birth  ?  The  answer  is 
*  John  in.  14-16. 


48  THE  CHURCH  OF  CHRIST 

obvious,  for  in  the  life  of  this  one  man  we  have  a  type 
of  faith,  an  example  for  all  succeeding  ages.  By  faith 
v^e  understand  that  the  w^orld  was  formed  by  the 
word  of  God;  through  it  is  revealed  all  the  coming 
glories  of  the  future. 

The  chief  object  in  the  divine  revelation  was  to 
save  man  from  sin,  from  death  and  the  grave,  and  not 
to  teach  him  history.  Hence,  God  developed  early  the 
principle  of  faith  upon  which  His  moral  government 
should  rest.  It  is  the  fundamental  principle  in  the 
government  of  Christ.  So  much  stress  is  placed  upon 
it,  that  sometimes  it  is  put  for  the  whole  remedial 
system — as  where  the  apostle  exhorts  Christians  to 
contend  earnestly  for  the  faith  once  delivered  to  the 
saints.  Yet,  strictly  speaking,  it  does  not  embrace 
repentance  or  the  godly  life,  but  it  leads  to  the  one  and 
sustains  the  other.  "Without  faith  it  is  impossible 
to  please  him,  for  he  that  cometh  to  God  must  be- 
lieve." 

After  Jesus  taught  Nicodemus  in  regard  to  the  new 
birth,  the  wondrous  love  of  God,  the  life-giving  power 
of  faith.  He  and  His  disciples  came  "into  the  land  of 
Judea;  and  there  he  tarried  with  them,  and  baptized. 
And  John  also  was  baptizing  in  Enon,  near  to  Salim, 
because  there  was  much  water  there:  and  they  came, 
and  were  baptized.  For  John  was  not  yet  cast  into 
prison.  Then  there  arose  a  question  between  some 
of  John's  disciples  and  the  Jews  about  purifying.  And 
they  came  unto  John  and  said  unto  him.  Rabbi,  he 
that  was  with  thee  beyond  Jordan,  to  whom  thou 
bearest  witness,  behold,  the  same  baptizeth,  and  all 


CHRIST  AS  THE  WORD  OF  GOD      49 

men  come  to  him."  ^  Again,  we  are  told,  "  That  Jesus 
made  and  baptized  more  disciples  than  John,  though 
Jesus  himself  baptized  not,  but  his  disciples."  John 
alone  mentions  the  fact  that  Jesus  baptized,  and  the 
passages  quoted  give  all  the  information  we  have  in 
regard  to  the  place  where,  and  the  considerable  number 
that  He  baptized. 

Leaving  Judea,  Christ,  in  passing  from  Samaria, 
stops  at  Jacob's  well,  and  holds  that  ever-memorable 
conversation  with  the  woman  of  Samaria.  Notwith- 
standing the  apostles,  when  sent  on  their  mission  to 
preach  the  approach  of  the  kingdom,  were  com- 
manded not  to  enter  any  city  of  the  Samaritans,  yet 
Jesus  Himself  stops  to  teach  a  poor  woman  in  regard 
to  the  spiritual  nature  of  the  worship  which  He  was 
establishing,  which  would  not  require  a  sacred  moun- 
tain or  a  holy  temple,  but  would  be  acceptable  to 
God  if  offered  "in  spirit  and  in  truth."  Here  is  one 
of  the  first  intimations  given  of  the  universal  character 
of  the  Christian  religion,  a  religion  in  which  the  Sama- 
ritans and  the  Gentiles  might  rejoice.  And  now,  al- 
though the  altar-fires  have  been  extinguished  on 
Mount  Gerizim  and  Mount  Zion  for  nineteen  hun- 
dred years,  and  God  has  no  one  sacred  place  on  earth, 
yet,  from  the  continents  of  the  earth  and  the  islands  of 
the  sea,  the  prayers  from  millions  of  kings  and  priests 
to  God  go  up  unto  Him  like  incense  from  His  an- 
cient altar.  At  the  conclusion  of  this  conversation 
we  are  informed  that  many  of  the  Samaritans  believed 
on  Him.  "For  the  saying  of  the  woman," ^  and 
^  John  iii.  22-26.  ^  John  iv.  39. 

4 


50  THE  CHURCH  OF  CHRIST 

"many  more  believed  because  of  his  own  word;  .  .  . 
saying,  For  we  have  heard  him  ourselves,  and  know 
thatthis  is  indeed  the  Christ,  the  Savior  of  the  world."  * 
After  this  He  heals  a  nobleman's  son  at  Capernaum. 
He  attends  a  feast  of  the  Jews  at  Jerusalem,  and  cures 
at  the  pool  of  Bethesda  a  man  who  had  had  an  infirmity 
thirty-eight  years.  The  Jews  sought  to  kill  Him,  be- 
cause He  did  this  on  the  Sabbath  day,  but  "Jesus 
answered  them,  My  Father  worketh  hitherto,  and  I 
work.  Therefore  the  Jews  sought  the  more  to  kill 
him,  because  he  not  only  had  broken  the  sabbath,  but 
said  also  that  God  was  his  Father,  making  himself 
equal  with  God."^  Upon  this  Jesus  claims  to  do  all 
the  works  which  His  Father  did.  "For  what  things 
soever  he  doeth,  these  also  doeth  the  Son  likewise."  ^ 
If  the  "  Father  raiseth  up  the  dead,  and  quickeneth 
them,  even  so  the  Son  quickeneth  whom  he  will."*^ 
"All  men  should  honor  the  Son,  even  as  they  honor 
the  Father.  He  that  honoreth  not  the  Son  honoreth 
not  the  Father  that  sent  him."^  And  "he  that 
heareth  my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life."  ^  "  Verily,  verily,  I  say  unto  you, 
The  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God:  and  they  that  hear 
shall  live.  For  as  the  Father  hath  life  in  himself;  so 
hath  he  given  to  the  Son  to  have  life  in  himself;  And 
hath  given  him  authority  to  execute  judgment  also, 
because  he  is  the  Son  of  man.  Marvel  not  at  this :  for 
the  hour  is  coming,  in  the  which  all  that  are  in  the 

a  John  iv.  41,  42.    ^  John  v.  17,  18.       ^  John  v.  19. 
^  John  V.  21.       ®  John  v.  23.         *  John  v.  24. 


CHRIST  AS  THE  WORD  OF  GOD      51 

graves  shall  hear  his  voice,  and  shall  come  forth;  they 
that  have  done  good,  unto  the  resurrection  of  life;  and 
they  that  have  done  evil,  unto  the  resurrection  of 
damnation/'^  Before  concluding  this  discourse  He 
said,  "Ye  will  not  come  to  me,  that  ye  might  have 
life."^  The  claims  of  Jesus  as  set  forth  here  and  in 
subsequent  discourses,  and,  in  fact,  throughout  the 
gospels,  are  such  as  were  never  made  by  any  being  on 
earth.  He  is  represented  as  existing  in  the  beginning. 
"Before  Abraham  was  I  am,"  as  He  is  before  all 
things  and  "by  him  all  things  consist."  The  fiat  of 
creation,  "the  word  of  God,"  as  the  revealer  of  the 
fatherhood  of  God;  "Neither  knoweth  any  man  the 
Father  save  the  Son  and  he  to  whom  soever  the  Son 
will  reveal  him."  As,  "the  Son  of  God,"  "the  bread 
of  life,"  and  "the  light  of  the  world,"  as  "bringing 
life  and  immortality  to  light  by  the  gospel,"  "  prophet, 
priest  and  king,"  "the  resurrection  and  the  life,"  "the 
way,  the  truth  and  the  life."  Truly,  never  man  spake 
as  He  spake,  lived  as  He  lived,  or  died  as  He  died. 
After  the  conversation  of  Christ  with  Nicodemus 
there  are  no  special  terms  of  pardon  given  in  John's 
gospel  to  any  individual,  but  He  presents  himself  as 
the  great  object  of  faith,  as  "the  Bread  of  Life,"  "the 
Door,"  "the  Shepherd,"  "the  Vine";  in  fact,  the  Son 
of  God  and  Savior,  saying,  "  If  I  be  lifted  up  from  the 
earth  I  will  draw  all  men  unto  me."  Before  leaving 
His  disciples  He  said,  "A  new  commandment  I  give 
unto  you,  That  ye  love  one  another  as  I  have  loved 
you." 

^  John  V.  25-29.  ^  John  v.  40. 


52  THE  CHURCH  OF  CHRIST 

His  discourse  and  prayer  for  His  disciples  before 
leaving  them  were  new  to  earth  and  for  the  union  of 
beauty,  tenderness,  and  love  have  no  parallel  in  hu- 
man language. 

In  concluding  our  remarks  on  John's  gospel  we 
would  observe  that  the  Gentiles  are  not  directly  ad- 
dressed in  it.  In  fact,  the  word  is  not  used  by  Jesus 
in  John's  record.  It  occurs  only  twice  and  is  used  by 
the  Jews,  as  follows,  when  Jesus  said :  "  Yet  a  little 
while  am  I  with  you,  and  then  I  go  unto  him  that  sent 
me.  Ye  shall  seek  me,  and  shall  not  find  me:  and 
where  I  am,  thither  ye  can  not  come.  Then  said  the 
Jews  among  themselves,  Whither  shall  he  go,  that  we 
shall  not  find  him .?  Will  he  go  unto  the  dispersed 
among  the  Gentiles,  and  teach  the  Gentiles  ?"* 

The  word  Gentiles  is  used  twenty-one  times  in  the 
Old  Testament.  It  occurs  but  sixteen  times  in  the 
four  gospels  and  seventy-one  times  in  the  other  books 
of  the  New  Testament.  The  chief  reason  for  the  in- 
frequency  of  its  use  in  the  Old  Testament  no  doubt 
may  be  found  in  the  fact  that  the  Jews  were  not  a  mis- 
sionary people.  Their  religion  was  national,  or  eth- 
nic. It  was  not  given  to  the  entire  human  race; 
Christ's  personal  ministry,  and  that  of  His  apostles 
during  His  life,  being  confined  to  the  Jews  is  the 
reason,  no  doubt,  for  the  few  references  to  the  Gen- 
tiles during  this  period.  Out  of  the  sixteen  times  in 
which  it  is  used  in  the  gospels  there  are  only  two 
instances  in  which  it  is  used  to  show  that  the  Gentiles 
may  have  part  or  lot  in  the  blessings  of  the  gospel, 
a  John  vii.  33-35. 


CHRIST  AS  THE  WORD  OF  GOD      53 

This  is  the  passage  already  quoted  from  Matthew 
which  had  been  spoken  by  Isaiah  when  he  said,  "I 
will  put  my  Spirit  upon  him,  and  he  shall  show  judg- 
ment to  the  Gentiles  .  .  .  and  in  his  name  shall  the 
Gentiles  trust."  ^  The  frequent  occurrence  of  the 
word  in  the  other  books  of  the  New  Testament  may  be 
accounted  for  from  the  fact  that  they  narrate  what  oc- 
curred after  the  gospel  was  commanded  to  be  preached 
to  the  Gentiles.  Those  who  are  not  Jews  might  do 
well,  therefore,  to  pay  direct  attention  to  the  first  enun- 
ciation of  the  gospel  to  them  if  they  would  know  its 
requirements  and  enjoy  its  blessings, 
a  Matt.  xii.  18-21. 


CHAPTER  VI 
THE  PASSION   OF  CHRIST 

The  Thief  on  the  Cross.  The  Lord's  Supper  a  Monument.  The 
Betrayal  and  Crucifixion.  The  Resurrection  and  Commission. 
Terms  of  Pardon. 

We  come  now  to  the  promise  of  Christ  to  the  thief 
on  the  cross,  mentioned  only  by  Luke,  as  follows: 
"And  one  of  the  malefactors  which  were  hanged 
railed  on  him,  saying.  If  thou  be  Christ,  save  thyself 
and  us.  But  the  other  answering  rebuked  him,  say- 
ing, Dost  not  thou  fear  God,  seeing  thou  art  in  the 
same  condemnation  ?  And  we  indeed  justly;  for  we 
receive  the  due  reward  of  our  deeds;  but  this  man 
hath  done  nothing  amiss.  And  he  said  unto  Jesus, 
Lord,  remember  me  when  thou  comest  into  thy  king- 
dom. And  Jesus  said  unto  him.  Verily  I  say  unto 
thee,  To-day  shalt  thou  be  with  me  in  paradise."  ^  If 
it  be  granted  here  that  the  statement  of  Jesus  "  To-day 
shalt  thou  be  with  me  in  paradise,"  implied  that  the 
malefactor  was  pardoned,  which  I  presume  will  not 
be  denied,  it  is  the  last  recorded  case  of  pardon  by 
Jesus  during  His  life-mission  on  earth.  It  will  be 
observed  here  that  the  only  evidence,  so  far  as  the 
record  goes,  that  the  thief  had  of  being  pardoned,  or 

*  Luke  xxiii.  39-43. 
54 


THE  PASSION  OF  CHRIST  55 

of  being  in  paradise  immediately  after  death,  was  the 
word  of  Jesus.  Nor  has  the  world  had  any  additional 
evidence  since.  This  case  then  forms  no  exception 
to  the  cases  heretofore  alluded  to,  for  they  were  all 
pardoned  by  the  word  of  Jesus. 

The  last  act  in  the  great  drama  of  human  redemp- 
tion is  about  closing,  and  Jesus  instituted  the  Supper 
to  be  observed  in  memory  of  His  death.  While  the 
Lord's  Day  is  a  perpetual  monument,  showing  His 
resurrection,  the  Lord's  Supper  perpetuates  the  mem- 
ory of  His  death.  It  has  been  observed  from  the  night 
of  His  betrayal  all  down  the  ages;  it  testifies  all  over 
the  world.  As  a  monument  it  marks  alike  the  place 
of  His  death  and  keeps  in  everlasting  memory  the  fact. 
"As  often  as  you  eat  this  bread  and  drink  this  cup  do 
ye  show  the  Lord's  death  till  He  come." 

Having  instituted  this  ordinance  He  was  betrayed 
by  Judas;  arrested  by  a  mob;  condemned  by  the 
high  priest  on  a  confession  of  His  own  divinity;  sen- 
tenced to  death  on  the  cross  by  Pilate;  buried  in  the 
tomb  of  Joseph,  and  arose  the  third  day,  bringing  life 
and  immortality  to  light.  The  closing  scenes  in  the 
life  of  Jesus  will  be  new  while  time  shall  last.  His 
last  hours  of  sadness  and  grief  will  ever  stir  the  deep- 
est emotions  of  the  human  heart,  and  His  death  will 
call  forth  tears  without  end.  The  great  heroes  of 
earth  conquered  by  their  life;  He  by  His  death.  They 
built  empires  by  the  shedding  of  the  blood  of  others, 
by  His  own  blood  shed  for  others  He  is  conquering 
the  world. 

After  Jesus  rose  from  the  dead  He  was  manifested 


56  THE  CHURCH  OF  CHRIST 

to  the  apostles  "  By  many  infallible  proofs,  being  seen 
of  them  forty  days,  and  speaking  of  the  things  pertain- 
ing to  the  kingdom  of  God."  ^  They  asked  Him  say- 
ing, "Lord,  wilt  thou  at  this  time  restore  again  the 
kingdom  to  Israel  ?  And  he  said  unto  them.  It  is  not 
for  you  to  know  the  times  or  the  seasons,  which  the 
Father  hath  put  in  His  own  power.  But  ye  shall  re- 
ceive power,  after  that  the  Holy  Spirit  is  come  upon 
you;  and  ye  shall  be  witnesses  unto  me  both  in  Jeru- 
salem and  in  all  Judea,  and  in  Samaria,  and  unto 
the  uttermost  part  of  the  earth." ^  Before  Jesus 
ascended  He  gave  the  great  commission  to  the  apos- 
tles to  go  into  all  the  world  and  preach  the  gospel  to 
every  creature.  This  is  variously  recorded  in  the 
four  gospels.  Matthew  records  it  thus:  "And  Jesus 
came  and  spake  unto  them,  saying:  All  power  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye  therefore, 
and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit: 
Teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you:  and,  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world."  *=  Mark's  record  is  as  fol- 
lows: "And  he  said  unto  them.  Go  ye  into  all  the 
world  and  preach  the  gospel  to  every  creature.  He  that 
believeth  and  is  baptized  shall  be  saved;  but  he  that 
believeth  not  shall  be  damned."  ^  Luke,  in  giving  the 
same  commission,  says :  "  Then  opened  he  their  under- 
standing, that  they  might  understand  the  Scriptures, 
and  said  unto  them,  Thus  it  is  written,  and  thus  it 

»  Acts  i.  3.  ^  Acts  i.  6-8. 

^  Matt,  xxviii.  18-20.  *^  Mark  xvi.  15,  16. 


THE  PASSION  OF  CHRIST  57 

behooved  Christ  to  suffer,  and  to  rise  from  the  dead 
the  third  day:  And  that  repentance  and  remission  of 
sins  should  be  preached  in  his  name  among  all  na- 
tions, beginning  at  Jerusalem.  And  ye  are  witnesses 
of  these  things."^  John,  in  his  record,  says:  "Then 
said  Jesus  to  them  again.  Peace  be  unto  you:  as  my 
Father  hath  sent  me,  even  so  I  send  you.  And  when 
he  had  said  this,  he  breathed  on  them,  and  saith  unto 
them.  Receive  ye  the  Holy  Spirit:  Whosesoever  sins 
ye  remit,  they  are  remitted  unto  them;  and  whose- 
soever sins  ye  retain,  they  are  retained."^ 

In  this  commission,  as  given  by  these  various 
writers,  we  have  all  that  is  required  of  an  unpardoned 
person  in  order  to  pardon  and  acceptance  with  God. 
The  order  of  these  requirements  is  fully  established, 
as  is  abundantly  proven  in  the  history  of  many  cases 
of  pardon,  subsequently  given.  This  order  is  as  fol- 
lows: 

Matthew  says :  "  Go  teach  all  nations."  Teaching 
therefore  is  the  first  essential.  No  requirement 
could  be  made  of  persons  without  teaching  them. 
Paul  confirms  this  when  he  says:  "Faith  comes  by 
hearing."  "How  shall  they  believe  in  him  of  whom 
they  have  not  heard  .? "  After  being  taught  or  having 
learned  the  truth  in  regard  to  Jesus,  faith  is  next  re- 
quired. Hence  we  read  in  Mark :  "  He  that  believeth 
and  is  baptized."  After  hearing,  faith  is  the  very 
first  essential.  When  evidence  is  presented  the  first 
act  of  the  mind  is  to  believe,  to  doubt  or  reject  it.  If 
to  believe,  the  only  rational  way  is  to  act  in  harmony 
^  Luke  xxiv.  45-48.  ^  John  xx.  21-23. 


58  THE  CHURCH  OF  CHRIST 

with  the  belief.  "He  that  cometh  to  God  must  be- 
lieve." Following  this  we  have  "coming  to  God," 
"turning  to  God,"  or  repentance.  Luke  says  that 
"  Repentance  and  remission  of  sins  should  be  preached 
in  his  name."  It  will  be  seen  at  once  that  it  would  be 
impossible  to  repent  before  having  knowledge  of  sin 
or  belief  in  a  sinful  state.  Hence,  faith  always  pre- 
cedes and  never  succeeds  repentance.  Repentance 
implies  having  heard — having  believed;  it  implies  a 
reformation  of  life;  it  implies  a  ceasing  to  do  evil  and 
learning  to  do  well.  It  implies  sorrow  for  the  past 
and  turning  to  God  with  a  full  purpose  of  heart  to 
love  and  serve  Him.  When  persons  have  heard, 
when  they  have  believed,  when  they  have  repented, 
then  and  not  until  then  are  they  commanded  to  be 
baptized.  Mark  says,  "  He  that  believeth  and  is  bap- 
tized shall  be  saved."  Here  faith  and  baptism  are 
connected  in  order  to  salvation  or  pardon,  the  one 
being  required  as  definite  and  specific  as  the  other. 
God  has  been  pleased  to  give  prominence  to  positive 
law  in  all  the  institutions  He  has  given  to  man.  In 
the  patriarchal  Jewish  and  Christian  institutions  it 
occupies  an  important  place.  Some  are  disposed  to 
undervalue  baptism,  while  they  are  perfectly  willing 
to  give  prominence  to  other  positive  ordinances.  But 
it  should  be  remembered  that  baptism  not  only  stands 
at  the  door  into  the  church  but  is  the  only  institution 
representing  the  burial  of  Christ.  The  Lord's  supper 
commemorates  the  death  of  Jesus,  the  Lord's  Day 
His  resurrection,  and  baptism  both  His  burial  and 
resurrection.     Paul  says:   "Therefore  we  are  buried 


THE  PASSION  OF  CHRIST  59 

with  him  by  baptism  into  death,  that  like  as  Christ 
was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life."  ^ 

Whatever  our  education  may  have  been  in  regard 
to  the  subject  of  baptism  we  must  remember  that 
baptism  occupies  a  prominent  place  in  the  New  Testa- 
ment. The  burden  of  John's  preaching  was  that  of 
"baptism  of  repentance  for  the  remission  of  sins." 
Jesus,  our  great  exemplar,  was  baptized.  It  was 
preached  and  practised  during  the  life  of  Jesus,  and 
after  His  death  it  is  either  stated  or  implied  in  every 
case  of  pardon.  To  the  baptized,  remission  of  sins 
was  promised.  Luke  says:  "Repentance  and  remis- 
sion of  sins  should  be  preached  in  his  name  among  all 
nations."  And  John  says:  "Whosesoever  sins  ye 
remit,  they  are  remitted  unto  them;  and  whosesoever 
sins  ye  retain,  they  are  retained."  Remission  of  sins 
in  Luke  and  John's  record  is  undoubtedly  the  same  as 
the  salvation  which  is  promised  in  Mark's  gospel. 
"He  that  believeth  and  is  baptized  shall  be  saved." 
Saved  from  past  sins — pardoned.  "Their  sins  and 
their  iniquities  will  I  remember  no  more."^  The 
various  requirements  of  the  great  commission  are,  then, 
first,  the  preaching  of  the  gospel;  second,  faith  in  the 
Lord  Jesus  Christ;  third,  repentance  toward  God; 
fourth,  baptism  "  into  the  name  of  the  Father,  the  Son, 
and  the  Holy  Spirit";  fifth,  remission  of  sins.  The 
subsequent  promise  by  the  apostles,  who  acted  as  em- 
bassadors under  this  commission,  is  the  gift  of  the 
Holy  Spirit,  and  by  continuing  faithful  unto  death, 
^  Rom.  vi.  4.  ^  Heb.  viii.  12. 


6o  THE  CHURCH  OF  CHRIST 

eternal  life.  Those  who  thus  heard,  believed,  and 
obeyed,  were  addressed  by  the  apostles  as  saved, 
pardoned,  justified,  sanctified,  adopted,  redeemed,  as 
saints,  brethren,  disciples  of  Christ,  and  Christians. 
And  no  others  were  so  addressed. 


CHAPTER  VII 
THE  THREE   REVELATIONS 

Three  Revealed  Religions.     Patriarchal  not  Abolished  or  Super- 
seded by  the  Jewish.     Christian  Religion  New  and  Universal. 

There  are  three  revealed  religions  recorded  in  the 
sacred  Scriptures:  the  Patriarchal,  the  Jewish,  and 
the  Christian.  The  first  and  the  last  were  general  or 
universal;  the  Jewish  was  local  or  national.  The 
first,  given  to  the  human  family  in  its  infancy,  em- 
braced the  race  and  was  designed  to  be  obligatory 
until  repealed  or  superseded  by  another.  This  re- 
ligion belonged  to  the  race — it  spread  over  all  the 
world,  and  in  a  pure  or  corrupted  form  has  been 
observed  by  all  nations.  Even  to-day,  where  Christi- 
anity is  unknown,  we  find  nations  and  peoples  offering 
sacrifices  and  propitiating  deity.  Corrupted  and  de- 
based and  idolatrous  as  this  religion  has  become,  we 
still  find  the  great  marks  of  its  divine  origin.  When 
we  look  over  the  history  of  the  world  and  find  that 
sacrifice  has  been  offered  in  nearly  every  nation  under 
heaven,  we  feel  assured  that  the  altar  and  victim  were 
not  an  invention  of  man,  but  had  a  divine  origin. 
Various  ages  and  countless  nations  would  not  have 
invented  a  similar  mode  of  worship,  but  must  have 
drawn  from  a  common  source,  which,  no  doubt,  was 

6i 


62  THE  CHURCH  OF  CHRIST 

the  patriarchal  religion  given  in  the  first  ages  of  re- 
corded time  and  to  all  people. 

We  next  observe  that  this  religion  was  not  abolished 
or  superseded  w^hen  the  Jewish  religion  was  given,  at 
least  only  so  far  as  the  Jewish  people  were  concerned, 
and  much  of  it  was  incorporated  in  the  Jewish  system. 
Any  law  given  by  any  authority  is  obligatory  until  it 
is  repealed,  and  if  it  be  repealed  it  must  be  repealed 
by  the  same  authority  which  gave  it,  and  to  the  same 
extent  to  which  it  was  given.  The  patriarchal  re- 
ligion was  given  by  divine  authority;  it  was  given  to 
the  whole  world,  and  never  by  divine  authority  re- 
pealed or  superseded  until  Jesus  said,  "Go  ye  into  all 
the  world  and  preach  the  gospel  to  every  creature.*' 
The  fact  of  God  having  given  a  divine  system  of  re- 
ligion to  one  nation  would  not  and  could  not  repeal 
the  religion  of  all  nations.  We  have  no  divine  war- 
rant for  assuming  that  this  religion  was  abolished,  but, 
on  the  contrary,  there  is  much  to  show  that  it  was  still 
binding  on  other  people,  while  the  Jewish  religion  was 
in  force.  For  God  had  regard  for  nations  and  peo- 
ples, for  prophets,  priests,  and  kings  who  were  not  His 
chosen  people,  Israel.  Jethro,  a  priest  of  Midian, 
gave  Moses  instructions  in  regard  to  the  government 
of  the  Jews.  ^  Balaam,  who  had  pronounced  bless- 
ings on  the  children  of  Israel,  was  a  prophet  of  God,^ 
yet  not  an  Israelite.  God  sent  Jonah  to  preach  to  the 
people  of  Nineveh  and  received  their  repentance  in 
sackcloth   and   ashes.  *^    The  prayers   and   alms  of 

*  Ex.  xviii.  ^  Num.  xxii.  12-23,  ^-  ^2. 

^  Book  of  Jonah. 


THE  THREE  REVEK!£I?IQNS  63 


Cornelius,  a  Roman  centurion, "  Came  up  for  a  memo- 
rial before  God."  And  when  Peter  preached  to  him 
and  those  assembled  with  him,  he  said,  "Of  a  truth 
I  perceive  that  God  is  no  respecter  of  persons;  but  in 
every  nation  he  that  feareth  him,  and  worketh  right- 
eousness, is  accepted  with  him."^ 

Not  only  did  God  accept  those  who  worked  right- 
eousness but  He  punished  those  who  did  wickedly. 
He  destroyed  the  seven  nations  of  Canaan  when  they 
had  filled  up  the  measure  of  their  iniquity.^  He 
rained  fire  and  brimstone  on  Sodom  and  Gomorrah, 
arid  drove  Nebuchadnezzar  from  his  throne  to  live  as 
a  beast  until  seven  years  passed  over  him,  until 
he  was  willing  to  bless  the  Most  High,  saying,  "I 
praised  and  honored  him  that  liveth  forever,  whose 
dominion  is  an  everlasting  dominion;  and  his  kingdom 
is  from  generation  to  generation;  and  all  the  inhabi- 
tants of  the  earth  are  reputed  as  nothing,  and  he  doeth 
according  to  his  will  in  the  army  of  heaven  and  among 
the  inhabitants  of  the  earth;  and  none  can  stay  his 
hand,  or  say  unto  him,  What  doest  thou?"^  The 
Patriarchal  religion  then  was  given  to  the  human 
family  in  its  infancy,  and  no  doubt  embraced  the  race 
and  pointed  forward  dimly  to  the  Coming  One.  The 
Jewish  religion  was  national.  "  It  was  added  because 
of  transgressions,  till  the  seed  should  come  to  whom  the 
promise  was  made,'*  ^  which  is  Christ.  The  Jews  had 
no  command  to  preach  their  religion  to  the  various 
nations  or  races  of  the  earth.     In  this  regard  it  was 

*  Acts  X.  34,  35.  ^  Gen.  xv.  15-21. 

^  Dan.  iv.  34,  35.  d  q^I.  {{l  16-19. 


64  THE  CHURCH  OF  CHRIST 

like  many  pagan  religions,  it  was  confined  to  the  na- 
tion. They  despised  the  Gentiles,  and  were  permitted 
to  buy  the  heathen  round  about  them  and  enslave 
them.  Yet  in  them  we  have  displayed,  in  a  most 
wonderful  manner,  the  justice  of  God.  To  them 
were  committed  the  oracles  of  God,  and  through  them 
the  Messiah  came  teaching  the  brotherhood  of  man 
and  the  fatherhood  of  God. 

We  now  remark  that  the  last  great  religion  was  not 
only  designed  to  be  universal  and  supersede  all  other 
religions,  but  it  was  new.  It  was  original  in  all  its 
great  features.  It  differed  widely  not  only  from  the 
Patriarchal  and  Jewish  but  from  all  the  religions 
known  to  earth.  The  religion  of  Jesus  was  not  com- 
piled from  other  systems;  it  was  not  borrowed  from 
tradition,  nor  was  it  the  deduction  of  philosophy.  It 
was  original;  it  was  called,  by  the  Jew  and  the  pagan, 
a  new  religion,  a  new  doctrine.  Looking  forward, 
the  prophets  of  old  spake  of  the  reign  of  Christ  as  a 
new  covenant.  John  the  Baptist,  Jesus  and  His 
apostles,  spoke  of  "its  near  approach,"  as  the  "king- 
dom of  heaven,"  "the  kingdom  of  God."  The  book 
which  contains  this  religion  is  called  the  New  Testa- 
ment. It  presents  a  new  and  living  way  under  a  new 
Prophet,  Priest,  and  King.  The  facts  upon  which  it 
rests  are  new,  being  nothing  less  than  the  death,  burial, 
and  resurrection  of  its  great  Author.  The  commands 
which  it  enjoins  are  new.  Faith  in  the  Lord  Jesus 
and  obedience  to  Him  were  never  enjoined  before. 
All  other  governments  and  religions  recognize  justice, 
but  the  Christian  abounds  in  mercy.     Humility  here. 


THE  THREE  REVELATIONS  65 

as  nowhere  else,  is  taught  as  the  road  to  greatness,  and 
love  for  our  enemies  is  not  only  commanded,  but  it  is 
exemplified  in  the  death  of  its  Founder  and  His  last 
prayer  for  His  foes.  In  the  New  Testament  we  have 
revealed  a  new  organization,  with  new  officers,  new 
laws,  new  ordinances  and  new  worship.  "  If  any  man 
be  in  Christ,  he  is  a  new  creature.  Old  things  are 
passed  away;  behold,  all  things  are  become  new."* 
By  virtue  of  this  relationship  Christians  are  called  the 
temple  of  God,  and  His  Holy  Spirit  is  said  to  dwell  in 
them.  They  are  called  sons  and  daughters  of  the 
Lord  Almighty,  heirs  of  God  and  joint  heirs  with 
Christ,  with  whom  they  are  to  reign  forever  and  ever. 
This  new  religion,  with  all  that  it  implies  of  dignity, 
honor,  and  glory,  was  untaught  before  Jesus. 

The  promises  of  this  religion  are  also  new.  It 
promises  the  forgiveness  of  sins,  gives  the  guilty  con- 
science the  peace  of  God.  There  is  no  longer  a  re- 
membrance of  sin  year  by  year,  but  a  full  and  free 
pardon.  "Their  sins  and  iniquities  I  will  remember 
no  more,  saith  the  Lord.**  Not  only  does  it  promise 
the  forgiveness  of  sins,  the  gift  of  the  Holy  Spirit,  but 
in  the  end  everlasting  life.  No  other  religion  ever 
promised  such  an  immortality — a  distinct,  separate 
existence  of  a  spirit  clothed  with  a  glorified  and 
celestial  body.  It  is  new  in  being  adapted  to  all 
nations,  races,  and  conditions  of  men  in  all  time.  It 
is  the  light  of  the  world,  and  grows  brighter  as  the 
ages  advance.  It  spans  time  with  a  triumphal  arch, 
and  throws  upon  the  curtain  of  death  the  rainbow  of 
^2  Cor.  V.  17. 
5 


66  THE  CHURCH  OF  CHRIST 

hope.  It  is  new  because  it  has  painted  immortal  beau- 
ties across  the  valley  and  beyond  the  shadow  of  death. 
Reveals  the  gates  standing  ajar  through  which  its  sub- 
jects may  enter  the  everlasting  kingdom  and  enjoy 
the  fadeless  splendor  of  the  new  heaven  and  the  new 
earth,  where  sin  and  suffering,  disease  and  death,  shall 
never  come;  where  the  good  and  the  holy  shall  meet 
the  God  they  have  loved  and  the  friends  they  have 
lost;  where  they  shall  live  and  reign  with  Christ  and 
run  forever  the  high  race  of  immortality. 


CHAPTER  VIII 

THE  CHURCH 

The  Church  of  Christ  Established.     The  Law  and  the  Gospel 
Contrasted. 

We  come  now  to  the  direct  question,  When  and 
where  was  the  institution  called  the  "kingdom  of 
heaven,"  the  "kingdom  of  God,''  the  "Church  of 
Christ,"  established  ?  If  the  precise  date  of  its  procla- 
mation can  be  fixed,  and  this  should  be  found  subse- 
quent to  the  death  of  Christ,  it  will  be  perceived  that 
an  important  step  has  been  gained,  and  that  the  field 
of  inquiry  in  regard  to  pardon,  under  Christ,  has  been 
much  reduced.  In  establishing  this  date  we  will  call 
attention  to  some  facts  which  seem  conclusive  to  show 
that  this  new  religion  was  not  established  before  the 
death  of  Christ.  First,  as  a  new  covenant,  it  was 
ratified  by  the  blood  of  Christ;  as  a  new  testament,  it 
was  not  of  binding  force  while  the  testator  lived;  as  a 
kingdom,  it  was  not  established  until  the  King  ascend- 
ed and  was  crowned;  as  a  church,  its  history  shows 
that  it  was  not  organized  while  Jesus  lived  on  earth; 
as  the  great  salvation,  it  only  "began  to  be  spoken  by 
the  Lord,  and  was  confirmed  unto  us  by  them  that 
heard  him."  *  Finally,  as  the  gospel  it  was  founded 
a  Heb.  ii.  3. 
67 


68  THE  CHURCH  OF  CHRIST 

on  the  death,  burial,  and  resurrection  of  Christ,  and 
was  not  preached  until  these  facts  had  transpired.* 
John  the  Baptist,  Jesus  and  His  apostles  in  the  gos- 
pels, speak  of  the  kingdom  of  heaven  as  "at  hand'* — 
"as  approaching,"  but  not  as  an  established  fact. 
But  Paul  says  that  God,  "who  hath  delivered  us 
from  the  power  of  darkness,  and  hath  translated  us 
into  the  kingdom  of  his  dear  Son,  in  whom  we 
have  redemption  through  his  blood,  even  the  for- 
giveness of  sins."  ^  The  kingdom  was  established 
then  between  these  two  periods  of  time.  Again, 
the  church  was  spoken  of  as  still  in  the  future,  by 
Matthew,  where  Christ,  in  answer  to  Peter,  said: 
"Upon  this  rock  I  will  build  my  church;  and  the 
gates  of  hell  shall  not  prevail  against  it."  '^  In  the 
second  chapter  of  Acts,  last  verse,  we  are  informed 
that  "The  Lord  added  to  the  church  daily  those  that 
were  being  saved."  This  still  narrows  its  establish- 
ment to  the  time  between  these  two  periods.  The 
word  "church"  occurs  but  three  times  in  the  gospels, 
and  it  is  not  spoken  of  as  an  established  fact  until 
the  statement  just  quoted;  after  this  it  is  used  some 
ninety-five  times  in  the  singular  and  plural,  and  is 
always  spoken  of  as  an  existing  organization.  Besides 
the  apostles,  the  first  officers  of  the  church  mentioned 
are  the  seven  deacons,  spoken  of  in  the  sixth  chapter 
of  Acts.  In  the  succeeding  history  we  have  an  or- 
ganization given  complete,  with  its  elders,  deacons, 
and  evangelists. 

When  was  the  gospel  of  Christ  first  proclaimed  ^ 
a  I  Cor.  XV.  b  Col.  i.  13.  c  Matt.  xvi.  18. 


THE  CHURCH  69 

Christ  did  not  claim  all  authority  in  heaven  and  on 
earth  until  after  He  had  conquered  death.  Prior  to 
this  His  mission  was  to  the  Jews  and  to  developing 
principles  which  were  to  predominate  in  His  coming 
reign.  He  now  made  use  of  the  ever-memorable 
words  first  heard  on  earth :  "  Go  ye  into  all  the  world 
and  preach  the  gospel  to  every  creature.'*  He  says: 
"Thus  it  is  written,  and  thus  it  behooved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third  day,  and 
that  repentance  and  remission  of  sins  should  be 
preached  in  his  name  among  all  nations,  beginning  at 
Jerusalem.  And  ye  are  witnesses  of  these  things. 
And,  behold,  I  send  the  promise  of  my  Father  upon 
you;  but  tarry  ye  in  the  city  of  Jerusalem,  until  ye  be 
endued  with  power  from  on  high."  ^ 

Upon  this  we  would  remark,  first,  that  it  was  neces- 
sary for  Christ  to  suflFer  and  rise  from  the  dead  before 
remission  of  sins  could  be  preached  in  His  name 
among  all  nations.  Second,  that  the  proclamation 
was  to  begin  at  Jerusalem.  And,  third,  that  the 
apostles  were  not  to  begin  to  preach  until  they  were 
endued  with  power  from  on  high.  In  regard  to  this 
enduement  for  which  they  were  to  tarry,  Jesus  had  pre- 
viously spoken  to  His  eleven  apostles,  after  Judas  had 
gone  out  to  betray  Him.  In  this  last  discourse,  so  full 
of  deep  sympathy,  beauty  and  love.  He  says:  "  But  the 
Comforter,  which  is  the  Holy  Spirit,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you  all  things, 
and  bring  all  things  to  your  remembrance,  whatsoever 
I  have  said  unto  you."  ^  "  But  when  the  Comforter  is 
*  Luke  xxiv.  46-49.  ^  John  xiv.  26. 


70  THE  CHURCH  OF  CHRIST 

come,  whom  I  will  send  unto  you  from  the  Father, 
even  the  Spirit  of  truth,  which  proceedeth  from  the 
Father,  he  shall  testify  of  me:  And  ye  also  shall  bear 
witness,  because  ye  have  been  with  me  from  the  be- 
ginning." ^  "  It  is  expedient  for  you  that  I  go  away, 
for  if  I  go  not  away,  the  Comforter  will  not  come  unto 
you;  but  if  I  depart,  I  will  send  him  unto  you.  And, 
when  he  is  come,  he  will  reprove  [or  convict]  the  world 
of  sin,  and  of  righteousness,  and  of  judgment."  ^  From 
these  passages  we  learn  that  the  Comforter  (the  Ad- 
vocate), the  Holy  Spirit,  would  not  come  until  Jesus 
went  away,  and  that  when  He  was  come  He  would 
teach  the  apostles  all  things  and  bring  all  things  to 
their  remembrance,  and  convict  the  world  of  sin  and 
of  righteousness  and  of  judgment.  How  important 
then  for  us  to  know  the  precise  time  when  this  Advo- 
cate came  to  teach  these  wonderful  things,  clothed 
with  authority  from  Jesus  and  the  Father.  Isaiah 
evidently  spoke  of  this  time  over  seven  hundred  years 
before,  when  he  says;  "And  it  shall  come  to  pass  in 
the  last  days,  that  the  mountain  of  the  Lord's  house 
shall  be  established  in  the  top  of  the  mountains,  and 
shall  be  exalted  above  the  hills;  and  all  nations  shall 
flow  unto  it.  And  many  people  shall  go  and  say. 
Come  ye,  and  let  us  go  up  to  the  mountain  of  the 
Lord,  to  the  house  of  the  God  of  Jacob;  and  he  will 
teach  us  of  his  ways,  and  we  will  walk  in  his  paths: 
for  out  of  Zion  shall  go  forth  the  law,  and  the  word  of 
the  Lord  from  Jerusalem.  And  he  shall  judge  among 
the  nations,  and  shall  rebuke  many  people:  and  they 
*  John  XV.  26,  27.  ^  John  xvi.  7,  8. 


THE  CHURCH  71 

shall  beat  their  swords  into  plowshares,  and  their 
spears  into  pruning-hooks:  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war  any 
more."  ^  This  prophecy  not  only  shows  that  the  word 
of  the  Lord  was  to  go  forth  from  Jerusalem,  but  that 
it  was  to  go  forth  in  the  last  days — that  is,  in  the  last 
days  of  the  Jewish  nation  or  institution,  as  will  be 
shown  hereafter. 

Not  only  did  the  prophets  point  out  the  time  and 
place  of  the  gospel  proclamation,  but  it  was  typified 
in  the  giving  of  the  law  to  Moses.  It  was  fifty  days 
from  the  slaying  of  the  paschal  lamb  in  Egypt  until 
the  giving  of  the  law  on  Mount  Sinai.  At  the  giving 
of  the  law,  there  were  three  thousand  slain.  "And 
there  fell  of  the  people  that  day  about  three  thousand 
men."^  Paul  says:  "Christ  our  passover  is  sacrificed 
for  us."  *=  It  was  just  fifty  days  from  the  slaying  or 
sacrifice  of  the  lamb  of  God  that  taketh  away  the  sin 
of  the  world,  until  the  Apostles  were  endued  with  the 
Holy  Spirit,  according  to  the  preceding  promise,  and 
Peter  holding  the  keys  of  the  kingdom  opened  that  day 
its  everlasting  doors  and  three  thousand  entering  were 
made  alive.  Well  might  Paul  call  the  former  law 
"  The  law  of  sin  and  death,"  and  contrast  it  with  "  The 
law  of  the  Spirit  of  life  in  Christ  Jesus."  "^ 

This  brings  us  to  the  time  when  the  gospel  was  first 
proclaimed,  and  nowhere  do  we  meet  with  such  great 
contrasts  as  we  do  between  the  law  and  the  gospel. 
The  one  was  narrow,  local,  limited  to  the  Jew  and  the 

^  Isaiah  ii.  2-4.  ^  Ex.  xxxii.  28. 

^  I  Cor.  V.  7.  ^  Rom.  viii.  2. 


72  THE  CHURCH  OF  CHRIST 

land  of  Palestine,  the  other  embraced  all  mankind. 
The  one  taught  hatred  to  our  enemies,  the  other  love 
for  our  foes.  The  one  said,  "An  eye  for  an  eye  and 
a  tooth  for  a  tooth,"  the  other,  "  Blessed  are  the  mer- 
ciful, for  they  shall  obtain  mercy."  The  first  great 
king  of  the  one  when  dying  remembered  his  enemies 
and  said  to  Solomon,  "  But  his  hoar  head  bring  thou 
down  to  the  grave  with  blood."*  When  in  dying, 
David's  greater  Son  and  Lord  remembered  his  ene- 
mies and  betrayers  and  said,  "  Father,  forgive  them, 
for  they  know  not  what  they  do."^ 

The  law  treated  its  subjects  as  slaves,  the  gospel 
as  freemen.  Peter,  who  had  suffered  the  galling 
servitude  of  the  former,  said  it  was  "  a  yoke  upon  the 
neck  of  the  disciples,  which  neither  our  fathers  nor  we 
were  able  to  bear."*"  "Stand  fast  therefore  in  the 
liberty  wherewith  Christ  hath  made  us  free,  and  be 
not  entangled  again  with  the  yoke  of  bondage,"^  was 
the  exhortation  of  the  great  apostle  Paul  to  the  Gen- 
tiles who  had  been  enslaved  by  the  one  and  freed  by 
the  other.  The  first  revealed  God  as  Creator,  the  last 
as  Father.  The  first  was  carnal,  the  last  was  spirit- 
ual; the  first  was  earthly,  the  other  heavenly.  The 
law  was  silent  in  regard  to  life  after  death.  All  its 
rewards  and  punishments  were  earthly  and  temporal.  ® 
The  gospel  glows  with  immortality;  it  buds,  blos- 
soms, blooms,  and  is  laden  with  the  fruitage  of  eternal 
life.  The  law  was  given  from  Sinai  amid  scenes  of 
indescribable  terror,  which  caused  even  Moses  to  ex- 

*  I  Kings  ii.  9.  ^  Matt,  xxiii.  24.  ^  Acts  xv.  10. 

^  Gal.  V.  I.  ®  See  Deut.  xxviii. 


THE  CHURCH  73 

claim,  "I  exceedingly  fear  and  quake." ^  But  fifty 
days  after  the  death  of  Jesus,  "when  the  day  of  Pente- 
cost was  fully  come,''  we  have  the  message  of  peace 
from  the  King  of  Peace.  The  Messiah  has  ascended 
to  heaven,  been  crowned  Lord  of  all  and  entered  upon 
His  mediatorial  reign.  The  scenes  that  clustered 
around  this  sacred  spot  are  hallowed  scenes.  They 
will  live  in  the  memory  of  man  forever. 

If  upon  giving  the  law  not  so  much  as  even  a  beast 
should  touch  the  mountain,  the  place  whereon  we 
now  stand  is  holy  ground.  "If  the  ministration  of 
death,  written  and  engraven  in  stones,  was  glorious, 
so  that  the  children  of  Israel  could  not  steadfastly  be- 
hold the  face  of  Moses  for  the  glory  of  his  counte- 
nance; which  glory  was  to  be  done  away;  how  shall  not 
the  ministration  of  the  spirit  be  rather  glorious  .?  For 
if  the  ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness  exceed  in 
glory.  For  even  that  which  was  made  glorious  had 
no  glory  in  this  respect,  by  reason  of  the  glory  that 
excelleth."^  We  stand  then  not  where  Moses  stood, 
but  upon  ground  hallowed  by  the  bringing  in  of  a 
better  hope.  The  apostles  have  tarried  in  Jerusalem, 
as  commanded,  the  Holy  Spirit  has  fallen  upon  them 
as  promised.  Prophecy,  promise  and  type  are  now 
fulfilled.  Let  us  then  approach  with  clean  hands  and 
pure  hearts  and  unprejudiced  minds  and  hear  the 
first  proclamation  that  ever  reached  the  Gentile  world 
— including  all  mankind — the  story  of  remission  of 
sins  to  be  preached  among  all  nations,  beginning  at 
»  Heb.  xii.  21.  ^  Cor.  iii.  7-10. 


74  THE  CHURCH  OF  CHRIST 

Jerusalem.  The  story  of  love  and  suffering,  of  death 
and  triumph  of  the  cross  and  the  crown,  which  has 
cheered  millions  of  the  living  and  those  who  died  on 
earth,  will  be  sung  as  a  new  song  by  the  redeemed  in 
the  new  heaven. 


CHAPTER  IX 

THE  DAY  OF   PENTECOST 

Peter's  Sermon  on  the  Day  of  Pentecost  and  the  Pardon  of  the 
Three  Thousand. 

"And  when  the  day  of  Pentecost  was  fully  come, 
they  were  all  with  one  accord  in  one  place.  And  sud- 
denly there  came  a  sound  from  heaven  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the  house  where  they 
were  sitting.  And  there  appeared  unto  them  cloven 
tongues  like  as  of  fire,  and  it  sat  upon  each  of  them. 
And  they  were  all  filled  with  the  Holy  Spirit,  and 
began  to  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance.  And  there  were  dwelling  at  Jerusa- 
lem Jews,  devout  men,  out  of  every  nation  under 
heaven.  Now  when  this  was  noised  abroad,  the 
multitude  came  together,  and  were  confounded,  be- 
cause that  every  man  heard  them  speak  in  his  own 
language.  And  they  were  all  amazed  and  marveled, 
saying  one  to  another.  Behold,  are  not  all  these  which 
speak  Galileans  ?  And  how  hear  we  every  man  in 
our  own  tongue,  wherein  we  were  born  ? "  ^ 

No  wonder  that  these  people  who  spoke  seventeen 

languages  or  dialects  were  amazed  when  each  heard 

them  speak  in  his  own  language,  "the  wonderful 

a  Acts  ii.  1-8. 

75 


76  THE  CHURCH  OF  CHRIST 

works  of  God."  ^  While  some  were  in  doubt,  saying, 
one  to  another,  "  What  meaneth  this  ?  Others  mock- 
ing, said.  These  men  are  full  of  sweet  wine.*'  But 
Peter,  to  whom  Jesus  had  given  the  keys  of  the  king- 
dom and  imparted  the  authority  to  open  the  king- 
dom of  heaven  on  earth,  "standing  up  with  the  eleven, 
lifted  up  his  voice,  and  said  unto  them.  Ye  men  of 
Judea,  and  all  ye  that  dwell  at  Jerusalem,  be  this 
known  unto  you,  and  hearken  to  my  words:  For 
these  are  not  drunken,  as  ye  suppose,  seeing  it  is  but 
the  third  hour  of  the  day.  But  this  is  that  which  was 
spoken  by  the  prophet  Joel:  And  it  shall  come  to  pass 
in  the  last  days,  saith  God,  I  will  pour  out  of  my  Spirit 
upon  all  flesh:  and  your  sons  and  your  daughters 
shall  prophesy.  .  .  .  And  it  shall  come  to  pass,  that 
whosoever  shall  call  on  the  name  of  the  Lord  shall  be 
saved.'*  ^  The  last  days  spoken  of  here  are  the  same 
as  the  last  days  spoken  of  by  Isaiah  and  refer  to  the 
close  of  the  Jewish  dispensation  or  age.  Jesus,  while 
He  lived,  kept  the  Jewish  law  perfectly.  He  is  the 
only  one  on  record  who  met  all  its  requirements;  and 
when  the  Jews  were  challenged  no  one  convicted  Him 
of  sin.  He  kept  the  law,  and  "not  one  jot  or  tittle 
passed  until  all  was  fulfilled"  and  was  " abolished."  *= 
"  He  took  it  out  of  the  way,  nailing  it  to  his  cross," 
and  dying  exclaimed,  "It  is  finished,"  and  the  "vail 
of  the  temple  was  rent."  Now,  all  may  approach 
"by  a  new  and  living  way,  which  he  hath  consecrated 
for  us,  through  the  vail."*^ 

*  Acts  ii.  II.  ^  Acts  ii.  14-21. 

^  See  2  Cor.  iii.  7-13.  ^  Heb.  x.  20. 


THE  DAY  OF  PENTECOST  77 

The  last  days  have  truly  come.  The  starlight  age 
has  passed,  the  moonlight  age  is  now  closed.  The 
law  has  waned  to  wax  no  more,  "the  sun  of  righteous- 
ness has  arisen  with  healing  in  his  wings,"  the  ever- 
lasting gospel  is  being  proclaimed  for  the  first  time 
on  earth.  "Ye  men  of  Israel,  hear  these  words: 
Jesus  of  Nazareth,  a  man  approved  of  God  among 
you  by  miracles  and  wonders  and  signs,  which  God 
did  by  him  in  the  midst  of  you,  as  ye  yourselves  also 
know:  Him,  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken, 
and  by  wicked  hands  have  crucified  and  slain:  Whom 
God  hath  raised  up,  having  loosed  the  pains  of  death: 
because  it  was  not  possible  that  he  should  be  holden 
of  it."  ^  Peter  then  goes  on  to  apply  a  prophecy  of 
David  to  Christ,  which  says:  "Thou  wilt  not  leave 
my  soul  in  Hades,  neither  wilt  thou  suffer  thine  Holy 
One  to  see  corruption."^ 

He  speaks  of  His  ascension  and  concludes  this  won- 
derful discourse  by  saying  in  the  most  direct  manner, 
"Therefore  let  all  the  house  of  Israel  know  assuredly, 
that  God  hath  made  that  same  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ.  Now  when  they 
heard  this,  they  were  pricked  in  their  heart,  and  said 
unto  Peter  and  to  the  rest  of  the  apostles.  Men  and 
brethren,  what  shall  we  do?"*^  Never  was  there 
proclaimed  to  men  greater  facts,  nor  were  they  ever 
charged  with  greater  crime.  Nor  from  the  depths  of 
human  conviction  and  anguish  ever  came  a  more 
direct,  earnest  and  important  inquiry,  "What  must 
*  Acts  ii.  22-24.  ^  Acts  ii.  27.  ^  Acts  ii.  36,  ^J, 


78  THE  CHURCH  OF  CHRIST 

we  do?"  This  question  demands  and  receives  an 
answer  about  which  there  can  be  no  mistake.  Human 
language  is  incapable  of  making  either  the  question 
or  the  answer  plainer.  "Then  Peter  said  unto  them, 
Repent,  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Spirit.  For  the 
promise  is  unto  you,  and  to  your  children,  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call."*  "Then  they  that  gladly  received  his 
word  were  baptized;  and  the  same  day  there  were 
added  unto  them  about  three  thousand  souls.  And 
they  continued  steadfastly  in  the  apostles'  doctrine 
and  fellowship,  and  in  breaking  of  bread,  and  in 
prayers."^ 

Here  and  now  is  opened  before  us  the  Christian  age. 
Here  we  have  the  first  gospel  sermon  preached  by 
Peter  under  the  ascended,  ruling,  reigning  Christ. 
The  gospel  is  now  before  us  for  the  first  time  in  its 
fulness.  We  have  heard  the  first  discourse  based 
upon  its  great  facts,  listened  to  the  first  inquiry, "  What 
must  I  do.''"  heard  the  first  command  given  by  the 
authority  of  Christ,  and  witnessed  the  conversion  of 
three  thousand  persons,  and  their  baptism  into  the 
name  of  the  Father,  Son,  and  Holy  Spirit.  It  is  evi- 
dent from  the  preceding  narrative,  first,  that  these 
persons  heard;  second,  that  they  believed;  third,  that 
they  repented;  fourth,  that  they  were  baptized;  fifth, 
that  they  received  the  remission  of  sins  and  the  gift  of 
the  Holy  Spirit.  Upon  these  conditions  they  became 
*  Acts  ii.  38,  39.  ^  Acts  ii.  41,  42. 


THE  DAY  OF  PENTECOST^     79 

subjects  of  Christ's  kingdom.  They  entered  His 
Church  and  are  the  first  recorded  who  "continued 
steadfastly  in  the  apostles'  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers."  ^ 

We  come  now  to  a  most  important  inquiry:  Were 
the  conditions  here  imposed  applicable  to  that  par- 
ticular time  and  occasion  only,  or  were  they  enjoined 
by  divine  authority  upon  all  who  subsequently  entered 
the  Church,  and  were  they  thus  designed  to  be  required 
of  all  persons  alike  in  all  succeeding  ages  of  time  ^  Is 
there  uniformity  or  diversity  in  the  system  of  pardon  ? 
Does  the  amnesty  proclamation  of  Jesus  to  the  world 
enjoin  the  same  terms  upon  all  ?  Is  there  order  and 
harmony  in  heaven's  last  great  system  of  redemption, 
or  is  it  chaos  and  confusion  ?  If  we  know  that  our 
Redeemer  liveth,  may  we  not  know  how  He  redeems 
from  sin  and  be  fully  assured  of  pardon?  "What 
must  I  do  to  be  saved  ?"  will  be  asked  as  long  as  there 
is  sin  and  a  Savior.  Reason,  justice,  mercy,  and  love 
require  that  this  question,  springing  from  the  deepest 
wants  of  the  human  soul,  should  meet  with  an  answer 
which  can  be  understood  and  obeyed  by  all  who  sin- 
cerely ask  it.  Not  only  so,  but  we  may  expect  uni- 
formity in  what  is  required  both  of  saint  and  sinner. 
If  there  is  any  one  thing  better  established  than  an- 
other it  is  the  uniformity  of  God's  laws  both  in  nature 
and  revelation.  Under  the  former  dispensations  He 
required  the  same  initiation  of  one  as  of  another.  He 
required  the  same  sacrifice  for  the  same  sin,  and  im- 
posed the  same  punishment  for  the  same  crime.  We 
^  Acts  ii.  42. 


8o  THE  CHURCH  OF  CHRIST 

may  expect,  then,  under  this  last  and  most  perfect 
development  of  God's  wisdom,  mercy,  and  love,  to 
find  uniformity,  order,  and  harmony.  But  before 
calling  attention  to  the  uniformity  of  the  law  of  pardon 
by  considering  each  individual  case,  we  will  first  notice 
the  order  of  God's  revelation. 


CHAPTER  X 

THE  NEW  TESTAMENT  SCRIPTURES 

The  Significance  of  the  Gospels,  the  Acts,  the  Epistles,  and  The 
Book  of  the  Revelation,  and  Their  Place  in  the  History  of 
Pardon. 

We  have  called  attention  to  the  three  religions  re- 
corded in  the  Bible,  the  Patriarchal,  the  Jewish,  and 
the  Christian.  There  are  properly  four  great  divi- 
sions in  the  Old  Testament — history,  law,  prophecy, 
and  poetry.  Passing  on  to  the  New  Testament,  there 
are  also  four  great  divisions :  The  four  gospels,  the 
Acts  of  Apostles,  the  twenty-one  epistles,  and  the  book 
of  Revelation.  The  four  gospels  contain  the  most 
wonderful  history  known  to  earth.  There  is  nothing 
preceding  or  succeeding  like  them  in  the  history  of  the 
world.  They  stand  alone  among  all  writings.  The 
age  of  law,  of  prophecy,  of  wisdom,  and  of  national 
power  had  long  since  passed  from  the  Jewish  people. 
The  age  of  servitude,  of  sect,  of  party,  and  of  tradition 
had  come.  Hypocrisy,  bigotry,  intolerance,  and  self- 
righteousness  were  ruling  characteristics.  While  they 
boasted  of  Abraham  as  their  father,  Moses  as  their 
law-giver,  and  the  prophets  as  their  teachers,  the  Jews 
disregarded  the  faith  of  the  one,  the  instructions  of 
the  other,  and  had  gone  about  to  establish  their  own 
6  8i 


82  THE  CHURCH  OF  CHRIST 

righteousness,  "teaching  for  doctrines  the  command- 
ments of  men."  ^ 

In  this  age  and  surrounded  with  such  circumstances 
Jesus  appeared.  The  gospel  records  of  His  life  have 
no  parallel  in  human  history.  Born  as  a  Jew,  and 
surrounded  with  the  bigotry  of  His  people  and  His 
times.  He  taught  a  philanthropy,  mercy,  and  love  un- 
known, unequaled,  and  which  can  never  be  surpassed. 
The  four  gospels  give  the  birth,  life,  mission,  death, 
resurrection,  and  ascension  of  the  Being  who  has 
wrought  the  greatest  changes  in  human  society  of  all 
time.  One  of  the  most  remarkable  things  about 
those  who  wrote  the  gospels  is  that  they  give  a  record 
of  all  Jesus  did,  taught,  and  suffered  without  a  single 
note  or  comment  of  their  own.  No  note  of  criticism, 
no  word  of  praise  or  blame  is  given.  Nothing  to  bias 
the  mind  or  prejudice  the  judgment  of  others.  True, 
we  have  expressions  of  their  own  deep  love,  and  abi- 
ding affection  for  the  Master,  but  from  them  the  char- 
acter of  Jesus  received  no  eulogium,  no  praise.  John, 
alone,  ventured  so  far  as  to  tell  us  what  his  gospel  was 
written  for:  Many  other  signs  therefore  did  Jesus.  .  . 
but  "these  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  Son  of  God;  and  that  be- 
lieving ye  might  have  life  through  his  name."^  This 
may  be  stated,  in  a  general  way,  to  be  the  meaning  or 
purport  of  all  the  gospels.  In  order  to  produce  this 
faith  and  give  this  life  they  give  us  a  record  of  the  say- 
ings and  doings  of  Jesus,  the  wonderful  events  attend- 
ing His  birth  and  death,  and  crown  all  by  the  testi- 
*  Matt.  XV.  9.  ^  John  xx.  30,  31. 


NEW  TESTAMENT  SCRIPTURES       83 

mony  of  God,  angels,  and  men.  Even  demons  and 
Satan  bear  testimony  to  His  superhuman  power.  We 
have,  therefore,  the  Messiahship  of  Jesus  and  His 
divine  mission  confirmed,  not  only  by  miracles,  signs, 
and  wonders  which  God  did  by  Him,  and  by  His  own 
declarations,  but  by  every  variety  of  evidence  known 
to  man.  "These  are  written,  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God."  The 
testimony  is  ample.  The  Messiah  of  prophecy  is 
the  Christ  of  history. 

The  chief  object  of  the  first  great  division  of  the 
New  Testament — the  gospels — then  is  to  produce 
faith.  They  did  not  give  a  record  of  the  Church  com- 
plete, nor  the  history  of  the  admission  of  any  one 
to  its  blessings  and  privileges.  It  is  only  in  con- 
cluding that  the  terms  are  given  upon  which  persons 
may  enter  the  kingdom  of  the  risen  Lord.  His  am- 
bassadors, however,  were  restricted  from  promulga- 
ting them  until  He  ascended  and  they  were  endued 
with  power  from  on  high. 

In  the  study  of  the  New  Testament  it  is  very  im- 
portant to  keep  in  mind  the  proper  divisions  of  the 
book.  Without  doing  this  it  will  be  impossible  to 
gain  an  accurate  knowledge  of  its  system  of  pardon 
or  salvation.  The  gospels  were  written  giving  the 
history  of  Jesus  as  an  example;  His  teaching,  as  in- 
structions, and  His  death  as  an  atonement;  and  all 
this  for  the  purpose  of  producing  faith  and  obedi- 
ence. 

The  Acts  of  the  Apostles  gives  the  history  of  the  or- 
ganization of  the  Church,  the  preaching  of  the  apostles 


84  THE  CHURCH  OF  CHRIST 

under  the  commission  of  Christ,  beginning  at  Jerusa- 
lem, and  continuing  to  preach  in  various  parts  of  the 
world.  It  gives  the  missionary  labors  of  the  apostles 
and  evangelists,  gives  the  minute  and  detailed  account 
of  the  pardon  of  masses  of  people  and  of  many  indi- 
viduals. And  here  alone  can  we  find  a  full  account 
of  how  the  gospel  was  preached,  received,  and  obeyed. 
Here  alone,  of  all  the  books  of  the  New  Testament, 
are  we  told  how  persons  come  into  the  Church  of 
Christ.  This,  then,  is  the  book  to  which  the  believing 
penitent  will  go  and  ask,  as  thousands  heretofore  have 
asked,  "Lord,  what  wilt  thou  have  me  to  do  .^"  and 
receiving  the  same  answer  will  do  the  same  things  and 
rejoice  in  the  same  hope. 

The  twenty-one  epistles  were  written  to  organized 
churches— to  Christians,  giving  instruction  to  offi- 
cers, to  members,  in  regard  to  all  things  pertaining 
to  life  and  godliness.  Here  is  set  before  the  Christian 
his  warfare,  his  race,  his  crown.  Here  are  given  in 
full  the  conditions  upon  which  the  Christian  may 
enter  the  everlasting  kingdom. 

Fourteen  of  the  twenty-one  epistles  were  written 
by  Paul.  Paul  was  the  great  apostle  to  the  Gentiles. 
He  preached  chiefly  to  them,  and  in  his  epistles  is  de- 
veloped, as  nowhere  else,  the  true  idea  of  the  law  and 
the  gospel. 

In  no  other  epistles  can  we  learn  the  distinction 
between  the  two.  It  is  only  by  noting  the  fact  that 
some  of  the  other  epistles  seem  to  be  general  that  we 
may  infer  that  the  Gentiles  are  addressed  at  all.  In 
none  of  these  epistles  are  the  Gentiles  alluded  to 


NEW  TESTAMENT  SCRIPTURES       85 

favorably.  Peter,  addressing  the  strangers  scattered 
abroad,  commands  them  to  have  their  "conversation 
honest  among  the  Gentiles;  that,  whereas  they  speak 
against  you  as  evil  doers." ^  Again,  he  says:  "For 
the  time  past  of  our  life  may  suffice  us  to  have  wrought 
the  will  of  the  Gentiles,  when  we  walked  in  lascivious- 
ness,  lusts,  excess  of  wine,  revelings,  banquetings, 
and  abominable  idolatries:  wherein  they  think  it 
strange  that  ye  run  not  with  them  to  the  same  excess  of 
riot,  speaking  evil  of  you.'*  ^  John  speaks  of  certain 
persons  who  went "  forth,  taking  nothing  of  the  Gen- 
tiles." ^  In  the  Book  of  Revelation  the  outer  court 
is  spoken  of  "as  given  to  the  Gentiles."  Thus  the 
word  "Gentile"  occurs  but  four  times  in  these  seven 
epistles  and  in  the  book  of  Revelation,  while  it  occurs 
some  forty-four  times  in  Paul's  epistles  alone.  In  the 
epistles  of  Paul  the  Gentiles  are  treated  on  terms  of 
equality. 

Here  there  is  neither  Greek  nor  Jew,  barbarian  nor 
Scythian,  bond  nor  free.  But  all  are  one  in  Christ. 
If  Gentiles  would  know  God's  will,  both  as  converted 
and  unconverted,  they  must  search  the  Scriptures 
from  the  giving  of  the  great  Commission  by  Christ 
until  the  close  of  the  epistles  by  Paul.  Here  all  bar- 
riers and  race  distinctions  are  broken  down,  and  the 
Fatherhood  of  God  and  the  brotherhood  of  man  is 
developed  and  God's  great  love  for  the  entire  world 
is  exemplified.  Here  for  the  first  time  the  Jew  and 
the  Gentile  meet  in  one  family  and  rejoice  together 
in  the  hope  of  the  glory  of  God.  The  epistles  then, 
*  I  Pet.  ii.  12.  ^  I  Pet.  iv.  3,  4.  ^3  John  7. 


86  THE  CHURCH  OF  CHRIST 

as  a  whole,  were  written  to  persons  whose  former  sins 
had  been  forgiven,  who  had  been  adopted  into  the 
family  of  God ;  they  were  written  to  give  instructions 
in  regard  to  their  walk  and  conversation;  to  teach 
them  what  they  were  to  do,  to  suffer  and  finally  to 
enjoy.  The  book  of  Revelation  gives  a  prophetic 
history  of  the  future  of  the  Church,  foretelling  great 
calamities  which  were  to  come  upon  the  earth,  the 
sufferings  and  struggles  of  the  saints  of  the  Most 
High,  and  their  final  and  glorious  victory. 

Of  the  gospels  it  may  be  said,  "These  are  written 
that  you  might  believe."  The  Acts  of  the  Apostles 
gives  a  history  of  pardon  and  examples  of  conversion; 
the  epistles  direct  Christians  how  to  live;  and  the 
book  of  Revelation  gives  a  prophecy  of  the  future. 


CHAPTER  XI 

THE   GREAT   SALVATION 

A  Review  of  the  Three  Cases  of  Pardon  in  the  Gospels.  The 
Significance  of  the  Cross.  The  Great  Salvation  which  Began 
to  be  Spoken  by  Christ. 

Having  called  attention  to  the  four  divisions  of  the 
New  Testament  and  the  design  of  them,  we  will  now, 
before  proceeding  with  the  history  of  each  case  of 
pardon  recorded  in  Acts,  refer  again  to  the  cases  of 
pardon  given  in  the  gospels.  There  are  only  three 
instances  of  forgiveness  recorded  during  Christ's  per- 
sonal ministry.  The  first  one  is  the  man  afflicted 
with  the  palsy,  and  recorded  by  Matthew,  Mark,  and 
Luke.  Jesus  first  forgave  him,  and  then  to  demon- 
strate that  the  Son  of  Man  had  power  on  earth  to  for- 
give sins.  He  said  to  the  sick  of  the  palsy,  "Arise,  take 
up  thy  bed,  and  go  unto  thine  house.'*  ^  The  next  case 
given  is  a  woman,  who  was  a  sinner,  but  who  washed 
Jesus's  feet  with  tears  and  wiped  them  with  the  hairs 
of  her  head.  "And  he  said  unto  her.  Thy  sins  are 
forgiven."^  The  last  case  is  the  thief  on  the  cross. 
Jesus  said  unto  him,  "To-day  shalt  thou  be  with  me 
in  paradise."  ^    These  comprise  all  the  cases  of  for- 

^  Matt.  ix.  6;  Mark  ii.  ii;  Luke  v.  20. 
^  Luke  vii.  37-48.  ^  Luke  xxiii.  43. 

87 


88  THE  CHURCH  OF  CHRIST 

giveness  of  sins,  unless  we  consider  the  casting  out  of 
demons  as  equivalent  to  pardon. 

Upon  these  we  would  remark,  that  in  the  first  case 
Jesus  demonstrated  His  power  to  forgive  by  working 
a  miracle.  In  the  second  case,  we  have  an  example 
for  all  time  of  the  pure  and  sinless  One  forgiving  a 
sinful  woman,  and  in  the  last  case  the  depth  of  His 
mercy  reaching  to  a  man  who  was  a  self-condemned 
criminal.  Thus  we  learn  that  even  the  lowest,  the 
fallen,  and  most  depraved  of  earth  may  hope  in 
Jesus.  But,  says  one,  may  I  now  be  pardoned  as  the 
man  afflicted  with  the  palsy,  the  woman  at  Jesus' 
feet,  or  the  thief  on  the  cross  ?  If  all  the  circum- 
stances were  the  same,  no  doubt  that  the  same  results 
would  follow.  We  have  no  promise,  however,  that 
Jesus  will  ever  tabernacle  in  the  flesh  again  as  He 
did  in  Palestine.  Never  again  will  a  palsied  man 
be  let  down  through  the  roof  of  a  house  to  be  healed 
by  the  Lord.  Never  again  will  a  sinful,  sorrowing 
woman  bedew  His  feet  with  tears,  nor  will  His  feet 
and  hands  be  pierced  with  nails  while  a  suffering, 
dying  thief  by  His  side  asks  to  be  remembered  when 
He  comes  into  His  kingdom.  It  must  never  be  for- 
gotten therefore  that  these  acts  of  pardon  were  per- 
formed while  Jesus  was  personally  on  the  earth,  and 
that,  too,  before  His  death,  and  before  He  had  given 
commandment  to  both  saint  and  sinner.  Before  the 
death  of  Jesus  His  approaching  reign  was  preached. 
After  His  death  remission  of  sins  was  preached  in 
His  name  among  all  nations,  beginning  at  Jerusalem. 
While  Jesus  was  personally  on  the  earth  He  sowed 


THE  GREAT  SALVATION  89 

broadcast  His  blessings  and  none  could  stay  His  hands 
or  say  "What  doest  thou  ?"  But  when  He  died  and 
left  His  will  to  His  executors,  the  blessings  henceforth 
have  been  bestowed  in  accordance  with  His  will. 
The  New  Testament  was  not  of  binding  force  while 
the  testator  lived.  As  well  might  we  expect  Him 
now  to  address  the  multitude  an  He  did  then,  to  heal 
the  sick,  cure  the  blind,  raise  the  dead,  or  to  pardon 
now,  as  He  did  then.  He  could  not  do  this  without 
violating  His  last  will  and  testament,  in  which  the 
terms  of  pardon  are  fully  set  forth.  When  He  ap- 
peared to  Paul,  after  His  ascension,  to  make  him  an 
apostle.  He  did  not  pardon  him,  but  sent  him  to  one 
of  His  disciples  to  learn  what  to  do.  All  blessings, 
after  the  death  of  Jesus,  flowed  in  the  broad,  deep 
channel  of  the  gospel,  and  all  persons  thereafter  ad- 
dressed supernaturally  by  Jesus,  by  angels,  by 
visions,  or  by  the  Holy  Spirit,  were  not  pardoned  by 
direct  supernatural  power,  but  were  sent  to  ministers 
of  the  gospel  to  learn  what  they  should  do  to  be 
saved.  It  is  important  to  note  that  in  these  three 
cases  of  pardon  given  in  the  gospels  they  were 
pardoned  by  the  word  of  the  Lord,  but  that  there 
were  no  terms  required  in  order  to  pardon.  In  all 
cases  subsequent  to  the  death  of  Jesus  there  are  terms 
of  pardon  required,  but  the  evidence  of  pardon  is 
the  same,  being  the  word  of  the  Lord  spoken  by  di- 
vine authority. 

Having  briefly  called  attention  to  the  three  cases 
of  forgiveness  mentioned  in  the  gospels,  we  now  note 
the  fact  that  there  is  only  one  case  given  in  which 


90  THE  CHURCH  OF  CHRIST 

Jesus  made  known,  in  a  figurative  way,  the  terms  of 
admission  into  the  kingdom  of  God.  This  was  in  the 
case  of  Nicodemus.  As  admission  into  the  kingdom 
was  the  subject  of  conversation  here,  this  case,  unlike 
the  other  three,  agrees  with  the  terms  as  declared 
when  the  kingdom  became  established,  and  the  figu- 
rative language  in  regard  to  being  born  again,  "  born 
of  water  and  of  the  Spirit,"  *  becomes  intelligible  when 
viewed  in  the  light  of  the  terms  of  pardon  as  an- 
nounced on  the  day  of  Pentecost,  and  in  all  subse- 
quent cases  of  admission  into  the  Church  of  Christ 
or  kingdom  of  God. 

It  should  be  borne  in  mind  by  every  student  of  the 
Bible,  that  from  the  giving  of  the  law  on  Sinai  until 
the  death  of  Jesus  on  Calvary,  there  is  not  a  single 
command  given  to  the  Gentile  world.  There  are 
some  individual  cases  of  Gentiles  becoming  Jews,  but 
the  Jews  had  no  command  to  evangelize,  none  to 
preach  their  religion  to  the  world;  but  their  prophets 
were  directed  to  predict  the  coming  One  and  the  uni- 
versal reign  of  the  Prince  of  Peace.  John  the  Baptist's 
mission  was  to  the  Jews  only.  Christ's  personal  min- 
istry, and  that  of  His  apostles  during  His  life,  was 
"to  the  lost  sheep  of  the  house  of  Israel" — to  the 
Jews,  and  to  develop  principles  which  were  to  pre- 
dominate in  His  coming  reign.  His  kingdom  was 
not  established  until  He  had  conquered  death:  "For 
the  suffering  of  death  he  was  crowned."^  His 
Church  did  not  exist  before  He  arose  from  the  ruins 
of  the  grave,  and  it  was  built  on  the  great  facts  con- 
*  John  iii.  5.  ^  Heb.  ii.  9. 


THE  GREAT  SALVATION  91 

nected  with  the  subversion  of  the  empire  of  death, 
"and  the  gates  of  Hades  shall  not  prevail  against  it.'' 
"That  through  death  he  might  destroy  him  that  had 
the  power  of  death,  that  is,  the  devil;  and  deliver 
them,  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage."  ^  He  died  that  remission  of  sins 
might  be  preached  in  His  name  among  all  nations. 
He  died  for  our  sins.  He  died,  and  since  His  death 
the  redeemed  in  heaven  sing  a  new  song.  "  For  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood 
out  of  every  kindred,  and  tongue,  and  people,  and  na- 
tion."^ He  died,  and  it  is  His  dying  love  that  is 
preached.  He  rose,  and  it  is  His  risen  power  that 
makes  Him  almighty  to  save.  He  rose,  and  because 
He  rose  the  gates  of  death  are  broken  and  liberty  to 
the  captive  is  proclaimed.  He  ascended,  and  "When 
he  ascended  up  on  high,  he  led  captivity  captive,  and 
gave  gifts  unto  men."*^  Then,  and  not  until  then, 
was  wrought  out  and  brought  in  an  everlasting  re- 
demption for  all  the  children  of  men. 

We  live  on  this  side  of  the  cross  and  should  be  de- 
termined not  to  know  anything  but  "  Jesus  Christ  and 
him  crucified."  '^  The  banner  of  the  cross  is  the  ban- 
ner of  victory.  The  preaching  of  Christ  crucified  is 
"the  power  of  God  and  the  wisdom  of  God,"  altho 
it  was  to  "the  Jews  a  stumbling-block,  and  unto  the 
Greeks  foolishness."®  "Though  he  were  a  Son, yet 
learned  he  obedience  by  the  things  which  he  suffered; 
and  being  made  perfect,  he  became  the  author  of 

*  Heb.  ii.  14,  15.  ^  Rev.  v.  9.  ^  Eph.  iv.  8. 

^  I  Cor.  ii.  2.  ^  I  Cor.  i.  23. 


92  THE  CHURCH  OF  CHRIST 

eternal  salvation  unto  all  them  that  obey  him."* 
Paul  says:  "He  is  the  head  of  the  body,  the  church: 
who  is  the  beginning,  the  firstborn  from  the  dead; 
that  in  all  things  he  might  have  the  preeminence. 
For  it  pleased  the  Father  that  in  him  should  all  fulness 
dwell;  and,  having  made  peace  through  the  blood 
of  his  cross,  by  him  to  reconcile  all  things  unto  him- 
self; by  him,  I  say,  whether  they  be  things  in  earth, 
or  things  in  heaven."^ 

Again  we  remark  before  resuming  the  history  that 
as  a  salvation  the  gospel  only  "  began  to  be  spoken  by 
the  Lord.'*  "How  shall  we  escape,  if  we  neglect  so 
great  salvation;  which  at  the  first  began  to  be  spoken 
by  the  Lord,  and  was  confirmed  unto  us  by  them  that 
heard  him;  God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  with  divers  miracles,  and  gifts 
of  the  Holy  Ghost,  according  to  his  own  will.?"*^ 
Jude  called  this  salvation  "the  common  salvation."*^ 
There  are  many  special  salvations  spoken  of  in  the 
Bible,  but  this  common  salvation,  this  great  salvation, 
stands  alone  in  its  greatness  and  is  complete  in  its 
blessings.  Noah  and  his  family  were  saved  from  the 
flood,  the  children  of  Israel  were  saved  from  Egyptian 
bondage;  they  were  saved  from  their  enemies  and 
from  the  fiery  serpents  in  the  wilderness.  They  were 
saved  over  and  over  again  from  invading  armies,  from 
disease  and  pestilence,  but  all  their  salvations  were 
temporal — earthly.  All  their  blessings  were  in  basket 
and  in  store — all  belonged  to  time  and  sense.  There 
was  no  promised  salvation  even  for  the  pious  Jews 

^Heb.v.8,9.       b  Col.  i.  18-20.       ^Heb.ii.3,4.       dju(je^_ 


THE  GREAT  SALVATION  93 

covering  time  and  eternity.  No  salvation  from  the 
grave,  no  eternal  life,  no  heaven  is  promised,  only 
prosperity,  greatness,  and  dominion  in  this  life.  The 
law  of  Moses  did  not  propose  or  answer  the  question, 
Does  death  end  all  ?  The  five  books  of  Moses,  the 
religious  system  of  the  Jews,  do  not  contain  the  words 
immortally,  eternal  life,  nor  do  they  promise  heaven 
as  the  future  abode  of  man.  It  is  barren  of  all  words 
containing  the  idea  of  future  being,  blessedness,  or 
salvation.  But  the  great  salvation  which  at  the  first 
began  to  be  spoken  by  the  Lord  proposed  to  save  not 
only  from  the  effects  of  sin  and  from  the  bondage  of 
sin,  but  from  the  wages  of  sin.  It  saves  from  past 
transgressions,  gives  strength  for  present  duty,  and 
promises  a  future  salvation  from  the  grave  and  a  glo- 
rious immortality.  This  great  salvation  "began  to 
be  spoken  by  the  Lord."  No  government,  no  system 
of  philanthropy,  no  religion  ever  proposed  such  a  sal- 
vation— a  salvation  for  Jew  and  Gentile,  for  bond 
and  free,  a  salvation  for  all  nations,  for  all  races,  and 
for  all  time.  A  perfect  salvation — perfect  in  its  pre- 
cepts, perfect  in  its  promises.  Nothing  can  be 
added  to  the  depth  of  love  contained  in  its  facts,  noth- 
ing to  the  purity  of  its  commands,  nothing  to  the  ful- 
ness of  its  rewards.  It  embraces  all  of  mercy,  all  of 
love,  all  of  tenderness  known  in  earth  or  heaven.  It 
covers  the  whole  range  of  human  obligations,  forbids 
all  that  is  wrong,  enjoins  all  that  is  right,  and  rewards 
all  that  is  good.  It  explains  all  that  is  dark  and 
mysterious  in  the  hitherto  unsolved  problems  of  life 
and  death.     It  cleanses  the  sinful,  makes  holy  the  vile. 


94  THE  CHURCH  OF  CHRIST 

lifts  up  the  fallen,  comforts  the  lowly,  cheers  the 
sorrowing,  relieves  the  suffering,  and  takes  away  the 
sting  of  death.  Millions  of  its  subjects  now  live  in 
the  hope  of  dying,  and  millions  more  have  died  in  the 
hope  of  living. 

It  is  a  great  salvation,  worthy  of  God  to  devise, 
Jesus  to  execute,  and  the  Holy  Spirit  to  consummate. 
It  is  a  salvation  into  which  "the  angels  desired  to 
look, "  and  they  wondered  at  the  depths  of  the  mercy 
of  God.  It  is  the  last  great  offer  of  heaven  to  earth, 
and  is  full,  free,  and  everlasting.  At  first  it  began  to 
be  spoken  by  the  Lord,  but  it  only  began  to  be  spoken 
by  the  Lord  and  was  confirmed  unto  us  by  them  that 
heard  Him.  God  also  bearing  them  witness,  both 
with  signs  and  wonders  and  divers  miracles  and  gifts 
of  the  Holy  Spirit.  This  accords  with  the  history, 
for  it  was  not  until  after  Jesus  rose  from  the  dead  that 
He  declared  that  all  authority  in  heaven  and  earth, 
was  given  to  Him.  "Go  ye  therefore  into  all  the 
world  and  preach  the  gospel  to  every  creature."  It 
began  to  be  spoken  by  the  Lord,  but  we  must  come  to 
those  who  confirmed  it  unto  us  to  know  its  history; 
to  the  apostles.  His  ambassadors;  to  those  commis- 
sioned to  open  the  kingdom. 


CHAPTER  XII 

THE  APOSTLES'   PREACHING 

Preaching  of  Peter  and  John.     Imprisoned  by  Jews  and  Released 
by  the  Power  of  God.    The  Community  of  Interest. 

We  now  resume  the  consideration  of  the  terms  of 
pardon  as  developed  in  this  great  salvation,  and  the 
terms  of  admission  into  the  kingdom  of  the  ruling 
reigning  sovereign,  and  the  requirements  made  of 
persons  on  entering  the  Church,  to  the  history  of  the 
forgiveness  of  sins  as  taught  by  Christ's  own  ambas- 
sadors, who  were  endued  by  the  Holy  Spirit. 

We  have  called  attention  to  the  first  gospel  sermon 
preached  after  Jesus  had  finished  the  work  given  Him 
to  do,  and  to  the  fact  that  three  thousand  gladly  re- 
ceived the  word.  The  terms  of  pardon  required  of 
this  multitude  were  so  plain  that  a  wayfaring  man 
or  the  most  simple-minded  need  not  err  therein.  At 
the  conclusion  of  this  discourse  we  are  informed  that 
"the  Lord  added  to  the  church  daily  those  that  were 
being  saved."  ^  After  this,  when  Peter  and  John 
were  about  going  into  the  temple  at  the  hour  of  prayer, 
Peter  healed  in  the  name  of  Jesus  a  man  who  was 
"above  forty  years  old,"  and  had  been  laid  at  the 
Beautiful  Gate,  being  lame  from  his  birth.  When 
»  Acts  ii.  47. 
95 


96  THE  CHURCH  OF  CHRIST 

the  people  saw  that  the  lame  was  healed,  they  ran  to- 
gether unto  Solomon's  Porch,  looking  earnestly  on 
Peter  and  John  as  if  by  their  own  power  or  holiness 
they  had  made  this  man  to  walk.  Peter  charged  them 
with  having  denied  the  Son  of  God,  "  in  the  presence 
of  Pilate,  when  he  was  determined  to  let  him  go.  But 
ye  denied  the  Holy  One  and  the  Just,  and  desired  a 
murderer  to  be  granted  unto  you;  and  killed  the 
Prince  of  life,  whom  God  hath  raised  from  the  dead ; 
whereof  we  are  witnesses.  And  his  name,  through 
faith  in  his  name,  hath  made  this  man  strong  .  .  . 
given  him  this  perfect  soundness  in  the  presence  of 
you  all.  And  now,  brethren,  I  know  that  through 
ignorance  ye  did  it,  as  did  also  your  rulers  .  .  .  Re- 
pent ye  therefore,  and  turn  again,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord."  ^  This  is  the  second 
time  Peter  addresses  the  betrayers  of  Christ  in  regard 
to  their  duty.  The  command  here  given  does  not 
differ  from  the  commission  given  by  Christ  nor  from 
the  previous  direction  of  Peter — hearing  and  believing 
are  here  both  implied.  Then  they  were  commanded 
to  repent  and  turn — to  obey — that  their  sins  might  be 
blotted  out,  and  they  would  receive  "  the  gift  of  the 
Holy  Spirit,"  or,  that  "times  of  refreshing  may  come 
from  the  presence  of  the  Lord."  Peter,  continuing 
his  discourse,  says:  "For  Moses  truly  said  unto  the 
fathers,  A  Prophet  shall  the  Lord  your  God  raise  up 
unto  you  of  your  brethren,  like  unto  me;  him  shall  ye 
hear  in  all  things  whatsoever  he  shall  say  unto  you. 
*  Acts  ill.  13-19. 


THE  APOSTLES'  PREACHING         97 

.  .  .  Yea,  and  all  the  prophets  from  Samuel  and 
those  that  follow  after,  as  many  as  have  spoken,  have 
likewise  foretold  of  these  days."  ^  This  is  a  wonderful 
statement.  Moses's  authority  had  passed  away,  a 
greater  than  Moses  is  here.  He  it  is  of  whom  Moses 
and  the  prophets  wrote.  Samuel,  the  head  of  the  long 
line  of  Jewish  prophets,  and  all  his  successors,  have 
foretold  these  days — marvelous  days — the  last  days 
of  Judaism,  the  first  days  of  Christianity.  They 
marked  the  fading  away  of  the  old,  the  bringing  in  of 
the  new.  If  the  prophets  looked  forward  to  these 
days,  may  we  not  look  back  to  them,  laden,  as  they 
are,  with  glad  tidings  for  all  people  ?  Precious  days, 
days  hallowed  by  the  greatest  events  that  ever  hap- 
pened on  earth;  days  which  gave  man  new  faith,  new 
hope,  and  started  the  world  on  a  new  career  of  glory. 
Days  in  which  were  wedded  heaven  and  earth  in  Jesus 
and  His  Church,  in  bonds  of  love  which  are  not  broken 
in  life  nor  parted  in  death.  We  should  consider  well 
the  events  of  these  days  which  marked  the  beginning 
of  the  Christian  age,  an  age  which  on  all  succeeding 
ages  has  been  telling  with  irresistible  power. 

The  result  of  this  discourse  was  that  "the  people, 
the  priests,  and  the  captain  of  the  temple,  and  the 
Sadducees,  came  upon  them.  Being  grieved  that  they 
taught  the  people,  and  preached  through  Jesus  the 
resurrection  from  the  dead.  And  they  laid  hands  on 
them,  and  put  them  in  ward  unto  the  morrow:  for  it 
was  now  evening.  But  many  of  those  who  heard  the 
word  believed;  and  the  number  of  the  men  was  about 
*  Acts.  iii.  22-24. 
7 


98  THE  CHURCH  OF  CHRIST 

five  thousand."*  Here  it  is  simply  stated  that  they 
believed,  and  that  "the  number  of  men  v^as  about  five 
thousand."  We  have  no  warrant,  however,  for  the 
conclusion  that  those  who  were  added  to  the  Church 
daily,  or  these  who  were  numbered,  had  not  complied 
with  the  same  terms  required  on  the  day  of  Pentecost. 
That  the  terms  are  not  stated  in  full  in  every  case  is 
not  a  proof  that  they  were  not  enforced.  No  one 
will  argue,  because  it  is  only  stated  that  they  were 
"added  to  the  church,"  that  they  were  added  without 
faith  or  repentance.  Neither  can  it  be  argued,  be- 
cause belief  only  is  stated  here,  that  they  were  not  re- 
quired to  repent  and  to  be  baptized.  Because  all  the 
terms  of  pardon  are  not  stated  in  each  individual  case, 
it  does  not  follow  that  they  did  not  comply  with  all  the 
terms.  We  must  then  look  to  the  cases  of  pardon 
given  in  full  if  we  would  know  what  was  done  by  each 
individual  who  is  said  to  be  "added  to  the  Church," 
who  "believed,"  or  who  became  "obedient  unto  the 
faith."  This  is  an  important  consideration.  We 
should  never  recognize  the  obedience  to  one  command, 
given  either  to  saint  or  sinner,  as  covering  the  whole 
range  of  human  obligation.  If  the  system  of  redemp- 
tion is  perfect  as  a  whole,  it  is  perfect  in  all  its  parts, 
and  each  part  must  be  complied  with  in  order  to  per- 
fect obedience.  It  would  therefore  follow,  as  a  mat- 
ter of  justice  and  common  right,  that  no  more  and  no 
less  should  be  required  of  one  than  of  another  under 
the  same  circumstances.  If,  therefore,  it  be  shown 
that  many  persons  at  different  places  and  various 
*  Acts.  iv.  1-4. 


THE  APOSTLES'  PREACHING         99 

times  heard,  believed,  repented,  and  were  baptized  in 
order  to  receive  pardon,  it  follow^s  that  this  is  the  lav^ 
of  pardon,  even  if  all  these  terms  are  not  fully  stated 
in  each  individual  case,  as  they  are  not  excluded. 

When  Peter  and  John  were  released  from  prison 
on  the  next  day  they  were  summoned  by  the  "rulers 
and  elders  and  scribes,"  and  "the  high  priest"  and 
others  in  regard  to  healing  the  lame  man.  They  were 
asked,  "  By  what  power,  or  by  what  name,  have  ye  done 
this  ?  Then  Peter,  filled  with  the  Holy  Spirit,  said  unto 
them.  ...  Be  it  known  unto  you  all,  and  to  all  the 
people  of  Israel,  that  by  the  name  of  Jesus  Christ  of 
Nazareth,  whom  ye  crucified,  whom  God  raised  from 
the  dead,  even  by  him  doth  this  man  stand  here  before 
you  whole.  .  .  .  Neither  is  there  salvation  in  any 
other:  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved."  ^  Abra- 
ham, Moses,  David,  and  all  the  prophets  were  power- 
less to  save.  Jesus  alone  is  vested  with  power  to  save; 
none  ever  preceded  Him,  none  have  succeeded  Him 
with  such  power.  Of  all  the  mighty  of  earth  none 
have  demonstrated  power  to  save.  Jesus  alone  is 
able  to  save  and  strong  to  deliver.  No  other  name 
given  whereby  we  must  be  saved.  This  was  true 
then,  is  true  to-day,  true  to-morrow,  and  will  be  true 
until  sin  shall  cease,  until  the  grave  gives  back  its 
dead,  and  time  shall  be  no  more. 

"Now  when  they  saw  the  boldness  of  Peter  and 
John,  and  perceived  that  they  were  unlearned  and 
ignorant  men,  they  marveled;  and  they  took  knowl- 
*  Acts  iv.  7-12. 


100  THE  CHURCH  OF  CHRIST 

edge  of  them,  that  they  had  been  with  Jesus.  And  be- 
holding the  man  who  was  healed  standing  with  them, 
they  could  say  nothing  against  it.  .  .  .  And  they 
called  them,  and  commanded  them  not  to  speak  at 
all  nor  teach  in  the  name  of  Jesus.  But  Peter  and 
John  answered  and  said  unto  them.  Whether  it  be 
right  in  the  sight  of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye.  For  we  can  not  but  speak  the 
things  which  we  have  seen  and  heard.  So  when  they 
had  further  threatened  them,  they  let  them  go.  .  .  . 
And  being  let  go,  they  went  to  their  own  company,  and 
reported  all  that  the  chief  priests  and  elders  had  said 
unto  them."^  Having  prayed  to  God,  who  hath 
made  heaven  and  earth,  the  sea  and  all  things,  the 
place  where  they  were  assembled  was  shaken,  "And 
they  were  all  filled  with  the  Holy  Spirit,  and  they 
spake  the  word  of  God  with  boldness.  And  the 
multitude  of  them  that  believed  were  of  one  heart  and 
of  one  soul."^ 

Then  follows  an  account  of  the  community  of  in- 
terest and  the  death  of  Ananias  and  Sapphira  on 
account  of  "having  lied  to  the  Holy  Spirit."  This 
common  interest — this  community,  which  was  con- 
fined to  the  Jerusalem  church,  so  far  as  history  in- 
forms us,  was  made  necessary  by  the  common  need 
of  the  "multitude  of  them  that  believed,"  as  no  doubt 
there  would  be  great  difficulty  in  obtaining  employ- 
ment when  they  were  despised  and  persecuted;  and 
also  on  account  of  the  sick  that  were  healed.  It  was 
not  compulsory  but  voluntary. 

*  Acts  iv.  13-23.  ^  Acts  iv.  31,  32. 


THE  APOSTLES'  PREACHING       loi 

After  this  we  are  informed  that  "  believers  were  the 
more  added  to  the  Lord,  multitudes  both  of  men  and 
women."  ^  They  also  healed  a  multitude  of  sick  and 
afflicted  in  Jerusalem  and  of  those  brought  to  them 
"from  the  cities  round  about."  "Then  the  high 
priest  rose  up,  and  all  they  that  were  with  him, 
(which  is  the  sect  of  the  Sadducees,)  and  were  filled 
with  indignation.  And  laid  their  hands  on  the  apos- 
tles, and  put  them  in  the  common  prison.  But  the 
angel  of  the  Lord  by  night  opened  the  prison  doors, 
and  brought  them  forth,  and  said:  Go,  stand  and 
speak  in  the  temple  to  the  people  all  the  words  of  this 
life."^  Upon  this  it  may  be  remarked,  first,  that  the 
angel  of  the  Lord  did  not  speak  to  the  people,  but 
commanded  the  apostles  to  go  and  speak.  And,  sec- 
ond, that  they  were  to  speak  "the  words  of  this  life." 
The  life  of  which  the  apostles  were  to  speak  was 
couched  in  words — it  was  based  on  facts.  The  next 
day  the  apostles  were  not  found  in  the  prison,  but  in 
the  temple  teaching  the  people.  They  were  brought 
without  violence  and  set  before  the  council,  "And  the 
high  priest  asked  them,  saying.  Did  not  we  straitly 
command  you  that  ye  should  not  teach  in  this  name  ? 
and,  behold,  ye  have  filled  Jerusalem  with  your  doc- 
trine, and  intend  to  bring  this  man's  blood  upon  us. 
Then  Peter  and  the  other  apostles  answered  and  said, 
We  ought  to  obey  God  rather  than  men.  The  God 
of  our  fathers  raised  up  Jesus,  whom  ye  slew  and 
hanged  on  a  tree.  Him  hath  God  exalted  with  his 
right  hand  to  be  a  Prince  and  a  Savior,  for  to  give 
a  Acts  V.  14.  ^  Acts  V.  17-20. 


102  THE  CHURCH  OF  CHRIST 

repentance  to  Israel,  and  forgiveness  of  sins.  And  we 
are  his  witnesses  of  these  things;  and  so  is  also  the 
Holy  Spirit,  whom  God  hath  given  to  them  that  obey 
him."  ^  Here  it  will  be  observed  first  that  Jesus  after 
His  death  was  exalted  to  be  a  Prince  and  a  Savior. 
Second,  that  the  Holy  Spirit  is  "  given  to  them  that  obey 
him."  "When  they  heard  this  they  were  cut  to  the 
heart,  and  took  counsel  to  slay  them."  But  Gamaliel, 
a  learned  Pharisee,  at  whose  feet  Paul  had  been 
brought  up,  made  a  speech  against  this  counsel. 
"And  to  him  they  agreed:  and  when  they  had  called 
the  apostles,  and  beaten  them,  they  commanded 
that  they  should  not  speak  in  the  name  of  Jesus,  and 
let  them  go.  And  they  departed  from  the  presence  of 
the  council,  rejoicing  that  they  were  counted  worthy 
to  suffer  dishonor  for  his  name.  And  daily  in  the 
temple,  and  in  every  house,  they  ceased  not  to  teach 
and  preach  Jesus  Christ."^ 

*  Acts  V.  27-32.  ^  Acts  V.  40-42. 


CHAPTER  XIII 

THE   SEVEN  CHOSEN 

Seven  Deacons  Appointed.     Stephen's  Defense  and  Martyrdom. 
Philip  Preaching  in  Samaria. 

"In  these  days,  when  the  number  of  the  disciples  was 
multiplied,  there  arose  a  murmuring  of  the  Grecians 
against  the  Hebrews,  because  their  widows  were  neg- 
lected in  the  daily  ministration.  Then  the  twelve 
called  the  multitude  of  the  disciples  unto  them,  and 
said.  It  is  not  reason  that  we  should  leave  the  word  of 
God,  and  serve  tables.  Wherefore,  brethren,  look  ye 
out  among  you  seven  men  of  good  report,  full  of  the 
Holy  Spirit  and  of  wisdom,  whom  we  may  appoint 
over  this  business.  But  we  will  give  ourselves  con- 
tinually to  prayer,  and  to  the  ministry  of  the  word. 
And  the  saying  pleased  the  whole  multitude:  and  they 
chose  Stephen,  a  man  full  of  faith  and  of  the  Holy 
Spirit."  ^  And  six  others,  "whom  they  set  before  the 
apostles;  and  when  they  had  prayed;  they  laid  their 
hands  on  them,"  thus  setting  them  apart  for  this 
work.  The  most  noted  of  them  were  Stephen  and 
Philip .  After  this  we  are  informed  the  "  word  of  God 
increased,  and  the  number  of  the  disciples  multiplied 
in  Jerusalem  greatly;    and  a  great  company  of  the 

^  Acts  vi.  1-5. 
103 


104  THE  CHURCH  OF  CHRIST 

priests  were  obedient  to  the  faith/*  The  historian 
keeps  constantly  before  us  the  rapid  growth  of  the 
infant  Church  at  Jerusalem.  In  the  first  place,  he 
gives  us  an  account  of  the  conversion  of  about  three 
thousand  in  a  single  day,  and  then  we  are  informed 
"The  Lord  added  to  the  church  daily  those  that  were 
being  saved."  Again,  "That  the  number  of  them 
was  about  five  thousand."  Again,  that  the  "believ- 
ers were  the  more  added  to  the  Lord,  multitudes  both 
of  men  and  women,"  and  finally,  that  "the  number 
of  the  disciples  multiplied  in  Jerusalem  greatly,  and 
a  great  company  of  priests  were  obedient  to  the 
faith." 

The  historian  now  proceeds  to  give  an  account  of 
"the  great  wonders  and  miracles,"  which  Stephen  did 
among  the  people,  and  his  disputations  with  certain 
foreign  Jews  who  had  a  synagogue  in  Jerusalem,  but 
could  not  resist  the  wisdom  and  the  spirit  by  which 
he  spake,"  and  caused  his  arrest  and  "set  up  false  wit- 
nesses which  said.  This  man  ceaseth  not  to  speak  blas- 
phemous words  against  this  holy  place,  and  the  law: 
for  we  have  heard  him  say,  that  this  Jesus  of 
Nazareth  shall  destroy  this  place,  and  shall  change  the 
customs  which  Moses  delivered  us.  And  all  that  sat 
in  the  council,  looking  steadfastly  on  him,  saw  his  face 
as  it  had  been  the  face  of  an  angel."*  Then  said 
the  Hebrews,  "Are  these  things  so  .f*"  Stephen  here 
proceeds  to  make  his  memorable  defense  from  their 
own  scriptures,  beginning  with  Abraham  and  closing 
with  the  coming  and  betrayal  of  Jesus,  and  concludes 
*  Acts  vi.  9-15. 


THE  SEVEN  CHOSEN  105 

his  defense  with  this  terrible  rebuke:  "Ye  stifFnecked 
and  uncircumcised  in  heart  and  ears,  ye  do  always 
resist  the  Holy  Spirit;  as  your  fathers  did,  so  do  ye. 
Which  of  the  prophets  have  not  your  fathers  persecu- 
ted ?  and  they  have  slain  them  which  showed  before  of 
the  coming  of  the  Just  One;  of  whom  ye  have  been 
now  the  betrayers  and  murderers.  Who  have  re- 
ceived the  law  as  it  was  ordained  by  angels  and  kept 
it  not.  When  they  heard  these  things,  they  were  cut 
to  the  heart,  and  they  gnashed  on  him  with  their  teeth. 
But  he,  being  full  of  the  Holy  Spirit,  looked  up  stead- 
fastly into  heaven,  and  saw  the  glory  of  God,  and  Jesus 
standing  on  the  right  hand  of  God.  And  he  said.  Be- 
hold, I  see  the  heavens  opened,  and  the  Son  of  man 
standing  on  the  right  hand  of  God.  Then  they  cried 
out  with  a  loud  voice,  and  stopped  their  ears,  and  ran 
upon  him  with  one  accord,  and  they  cast  him  out  of 
the  city,  and  stoned  him;  and  the  witnesses  laid  down 
their  clothes  at  a  young  man's  feet,  whose  name  was 
Saul.  And  they  stoned  Stephen,  calling  upon  God, 
and  saying.  Lord  Jesus,  receive  my  spirit.  And  he 
kneeled  down,  and  cried  with  a  loud  voice.  Lord,  lay 
not  this  sin  to  their  charge.  And  when  he  had  said 
this,  he  fell  asleep."* 

Thus  died  Stephen,  looking  into  heaven  and  seeing 
the  glory  of  God  and  Jesus  standing,  in  token  of  deep 
sympathy  for  His  suflFering  saint.  Thus  die^  Stephen 
like  his  Lord,  praying  for  his  enemies.  Thus  he  died, 
the  first  Christian  martyr.  He  headed  the  long  list 
of  martyrs  whose  suffering  constitutes  the  darkest 
*Actsvii.  51-60. 


io6  THE  CHURCH  OF  CHRIST 

page  of  human  history,  but  whose  crowns  are  the 
brightest  jewels  of  heaven.  He  fell  asleep  in  Jesus, 
the  first  representative  of  the  martyred  millions  now 
under  the  throne  of  God  who  died  in  living  faith  and 
rejoice  in  ruling  glory. 

The  story  of  the  death  of  Stephen  brings  before  us 
for  the  first  time  Saul,  who  was  afterward  called  Paul, 
and  who  became  the  great  apostle  to  the  Gentiles,  and 
who  is  the  author  of  more  than  one-third  of  the  New 
Testament.  The  sacred  record  says:  "And  Saul  was 
consenting  unto  his  death.  And  on  that  day  there 
arose  a  great  persecution  against  the  church  which 
was  at  Jerusalem;  and  they  were  all  scattered 
abroad  throughout  the  regions  of  Judea  and  Samaria, 
except  the  apostles.  ...  As  for  Saul,  he  made  havoc 
of  the  church,  entering  house  after  house,  and  haling 
men  and  women,  committed  them  to  prison.  They 
therefore  that  were  scattered  abroad  went  everywhere 
preaching  the  word. 

Then  Philip  went  down  to  the  city  of  Samaria 
and  preached  Christ  unto  them.  And  the  people 
with  one  accord  gave  heed  unto  those  things  which 
Philip  spake,  hearing  and  seeing  the  miracles  which 
he  did.  .  .  .  And  there  was  great  joy  in  that  city."^ 
It  will  be  remembered  that  Jesus,  when  He  sent 
out  the  twelve  apostles,  said :  "  Go  not  into  the  way 
of  the  Gentiles,  and  into  any  city  of  the  Samaritans 
enter  ye  not:  but  go  rather  to  the  lost  sheep  of  the 
house  of  Israel."^  But  now  Philip  preached  at 
Samaria.  This  accords  with  the  Savior's  command 
»  Acts  viii.  i-^.  ^  Matt.  x.  5,  6. 


THE  SEVEN  CHOSEN  107 

after  He  rose,  as  recorded  in  Acts,  "But  ye  shall 
receive  power  when  the  Holy  Spirit  is  come  upon 
you:  and  ye  shall  be  my  witnesses  both  in  Jerusalem, 
and  in  all  Judea,  and  in  Samaria,  and  unto  the  utter- 
most part  of  the  earth."*  This  was  the  order  in 
which  the  gospel  was  to  be  preached,  but  had  not 
yet  been  preached,  to  the  Gentiles.  Returning  to 
the  narrative,  the  historian  says :  But  "  a  certain  man, 
named  Simon,  was  in  the  city  before,  using  sorcery  and 
bewitching  the  people  of  Samaria,  saying  that  he  was 
some  great  one.  To  whom  they  all  gave  heed  from 
the  lowest  to  the  greatest,  saying.  This  man  is  the 
great  power  of  God.  .  .  .  But  when  they  believed 
Philip  preaching  the  things  concerning  the  kingdom 
of  God,  and  the  name  of  Jesus  Christ,  they  were  bap- 
tized, both  men  and  women."  ^  Here  we  have  the 
first  use  of  the  word  "kingdom"  after  it  was  opened 
on  the  day  of  Pentecost.  The  word  kingdom  is  some- 
times used  in  reference  to  Christ's  present  reign  on 
earth,  sometimes  in  reference  to  His  future  reign  in 
heaven;  persons  are  spoken  of  as  "translated  into  the 
kingdom  of  his  dear  Son."  ^  Christ  is  also  spoken  of 
as  the  Judge  of  the  "living  and  dead  at  his  appearing 
and  kingdom."'^  The  kingdom  is  never  spoken  of 
hereafter  as  it  was  in  the  gospels  as  "approaching," 
as  "  at  hand."  It  may  now  be  divided  into  two  great 
apartments :  the  present  and  the  future  kingdom,  the 
kingdom  of  grace,  and  the  kingdom  of  glory.  To 
the  faithful  subjects  of  the  present  "An  entrance 

*  Acts  i.  8.  ^  Acts  viii.  9-12. 

^  Col.  i.  13.  *^  2  Tim.  iv.  i. 


io8  THE  CHURCH  OF  CHRIST 

shall  be  administered  unto  you  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Savior  Jesus 
Christ."- 

When  the  people  of  Samaria  believed  Philip's 
preaching,  "They  were  baptized,  both  men  and  wom- 
en.'* Because  there  is  nothing  said  here  in  regard 
to  their  repentance  it  is  not,  therefore,  to  be  presumed 
that  they  were  impenitent  when  they  were  baptized, 
but  we  may  assume  that  they  turned  to  God  with  full 
purpose  of  heart. 

*2  Pet.  i.  II. 


CHAPTER  XIV 

MIRACLES 

The  Province  of  Miracles.  Necessary  to  Establish  the  Gospel. 
Necessary  Only  in  Age  in  Which  They  Occurred.  They  Have 
Ceased.     Did  Not  Convey  Pardon. 

The  genuineness  of  the  conversion  of  Simon,  which 
immediately  follows  this,  has  been  disputed  and  re- 
quires careful  consideration,  but  before  doing  this  we 
call  attention  to  the  province  of  miracles.  "Then 
Simon  himself  believed  also,  and  when  he  was  bap- 
tized he  continued  with  Philip,  and  wondered,  behold- 
ing the  miracles  and  signs  which  were  done.  Now 
when  the  apostles  which  were  at  Jerusalem  heard  that 
Samaria  had  received  the  word  of  God,  they  sent  unto 
them  Peter  and  John;  who,  when  they  were  come 
down,  prayed  for  them,  that  they  might  receive  the 
Holy  Spirit :  (For  as  yet  he  was  fallen  upon  none  of 
them:  only  they  were  baptized  in  the  name  of  the 
Lord  Jesus.)  Then  laid  they  their  hands  on  them, 
and  they  received  the  Holy  Spirit."  * 

This  gift  of  the  Holy  Spirit,  conferred  by  prayer  and 

the  laying  on  of  the  apostles'  hands,  was  a  miraculous 

endowment,  as  is  plainly  evident,  and  it  was  confined 

to  the  apostolic  age.     The  apostles  had  the  power  to 

*  Acts  viii.  13-17. 
109 


no  THE  CHURCH  OF  CHRIST 

work  miracles;  they  could  confer  that  power  on 
others,  but  those  upon  whom  they  conferred  it  could 
not  give  it  to  a  third  class.  While  Philip  had  the 
power  to  work  miracles,  he,  not  being  an  apostle,  could 
not  confer  this  power  on  his  converts.  The  church 
at  Rome  did  not  seem  to  have  this  power  before  Paul 
visited  it.  This  is  quite  evident  and  is  one  of  the 
strongest  proofs  that  it  was  not  established  by  Peter 
or  any  of  the  apostles.  Paul,  in  writing  to  the  Ro- 
mans, says :  "  For  I  long  to  see  you  that  I  may  impart 
unto  you  some  spiritual  gift,  to  the  end  ye  may  be  es- 
tablished.'* ^  If  the  church  at  Rome  had  been  founded 
by  Peter,  or  if  it  had  been  founded  by  any  of  the 
apostles,  its  members  would  have  been  endowed  with 
all  the  spiritual  gifts  belonging  to  the  Church  at  that 
time.  The  strong  presumption  is,  therefore,  that  the 
spiritual  gift  to  which  Paul  refers  is  the  same  that  was 
conferred  by  Peter  and  John  on  the  people  who  "  re- 
ceived the  word  of  God  "  at  Samaria,  and  which  could 
only  be  conferred  by  an  apostle. 

So  far  as  the  history  shows,  miracles  were  confined 
to  the  apostolic  age  and  were  designed  to  cease.  If 
this  were  not  so,  people  in  all  ages  would  have  a  right 
to  ask,  nay,  to  demand,  that  the  Church  continue  the 
working  of  miracles  to  prove  her  divine  origin  and 
mission.  Miracles  were  for  a  confirmation  of  the 
testimony,  and  any  proposition  once  proved  is  forever 
proved.  The  creation,  according  to  the  Bible,  and  so 
far  as  science  has  proven,  began  in  miracle  and  ends 
in  natural  order — in  a  system  of  laws.  Christianity 
*Rom.  i.  n. 


MIRACLES  III 

began  in  miracle,  and  ends  in  the  harmonious  system 
of  the  gospel.  Paul  shows  conclusively,  in  the  twelfth 
and  thirteenth  chapters  of  First  Corinthians,  that 
miracles  were  to  cease,  after  summing  up  all  spiritual 
gifts,  diversities  of  tongues,  gifts  of  healing,  miracles, 
supernatural  knowledge,  wisdom,  and  power.  He 
says :  "  And  yet  show  I  unto  you  a  more  excellent  way. 
Though  I  speak  with  the  tongues  of  men  and  angels 
and  have  not  love,  I  have  become  as  a  sounding  brass 
or  a  tinkling  cymbal.  And  though  I  have  the  gift  of 
prophecy  and  understand  all  mysteries  and  all  knowl- 
edge, and  though  I  have  all  faith  so  that  I  could  re- 
move mountains,  and  have  not  love,  I  am  nothing. 
.  .  .  Love  never  faileth :  but  whether  there  be  prophe- 
cies they  shall  fail;  whether  there  be  tongues  they  shall 
cease;  whether  there  be  knowledge  it  shall  be  done 
away.  For  we  know  in  part  and  we  prophesy  in  part, 
but  when  that  which  is  perfect  is  come  then  that  which 
is  in  part  shall  be  done  away.  .  .  .  Now  abideth 
faith,  hope,  love — these  three,  but  the  greatest  of  these 
is  love."  ^  Thus,  after  the  testimony  was  confirmed, 
and  the  great  propositions  of  the  gospel  were  abun- 
dantly proved  by  the  miracles,  signs,  and  wonders,  they 
ceased,  and  "the  more  excellent  way"  of  faith,  hope, 
and  love  continued  and  has  been  before  the  world  for 
about  nineteen  hundred  years. 

While  miracles  have  ceased,  "Faith,  Hope,  and 
Love"  abide.     The  Fatherhood  of  God,  the  brother- 
hood of  man,  the  kinship  of  Jesus,  His  atonement, 
intercession,  prayer  and  Providence  and  not  miracles, 
*  I  Cor.  xiii.  1-13. 


112  THE  CHURCH  OF  CHRIST 

are  the  great  factors  to-day  in  blessing  society  and 
lifting  up  the  race.  The  Providence  of  God  is  gen- 
eral, not  special.  Not  only  the  facts  warrant,  but  it 
seems  reasonable  that  special  miracles  should  have 
been  confined  to  the  Apostolic  Age,  and  were  for  the 
confirmation  of  the  facts  of  the  gospel.  If  miracles 
were  to  become  universal,  then  the  Church  of  Christ 
everywhere  would  have  power  to  heal  the  sick,  cleanse 
the  leper,  give  sight  to  the  blind,  and  raise  the  dead. 
If  no  limit  were  placed  upon  miracles,  especially  the 
resurrection  of  the  dead,  would  they  not  have  power 
to  prolong  life  and  perpetuate  it,  and  destroy  God's 
natural  order  and  man's  volition  ^  But  affliction,  per- 
secution, suffering,  and  death  were  predicted.  "It  is 
appointed  unto  men  once  to  die,  and  after  this  cometh 
the  judgment." 

That  miracles  should  cease  after  the  establishment 
of  the  system  of  redemption  is  in  accordance  with 
reason  as  well  as  revelation.  This  also  harmonizes 
with  God's  mode  in  creation,  which  began  in  miracle, 
but  is  continued  in  all  departments  by  natural  order 
or  law. 

In  the  first  place,  the  gospel  could  not  have  been 
established  without  miracles,  for  a  supernatural  prop- 
osition requires  supernatural  proof.  In  the  second 
place,  the  facts  proved  were  of  such  a  nature  that  they 
could  not  occur  over  and  over  again,  and  the  proof 
was  required  at  the  place  and  in  the  age  in  which  they 
occurred.  It  would  be  impossible  for  people  in  all  ages 
to  see  Jesus,  be  with  Him  in  His  personal  ministry, 
hear  Him  talk,  witness  His  death,  and  attest  His  burial 


MIRACLES  113 

and  resurrection.  These  facts  once  proven  and  re- 
corded were  proved  and  established  for  all  ages  and 
all  time.  Miracles  worked  in  one  age  would  not  be 
satisfactory  proof  of  facts  which  occurred  in  another 
age.  Would  miracles  worked  to-day  be  satisfactory 
proof  of  the  resurrection  of  Jesus  which  occurred 
nineteen  hundred  years  ago  .'' 

In  the  third  place,  if  miracles  have  ceased  in  the 
Church,  are  not  worked  by  its  members,  if  they  do  not 
form  one  department  of  the  gospel,  we  have  no  right 
to  expect  them  in  another  department.  If  they  can 
not  now  be  worked  to  confirm  the  faith  of  believers, 
as  they  were  in  the  apostolic  age,  we  have  no  right  to 
infer  that  they  can  now  be  wrought  to  produce  faith, 
or  to  convert  unbelievers. 

Again,  we  could  not  expect  one  of  the  various  relig- 
ious bodies  to-day  to  possess  the  power  to  work  mira- 
cles. If  miracles  were  an  evidence  of  the  Messiahship 
of  Jesus  and  were  confined  to  the  Apostolic  Age,  it  is 
plainly  evident  that  it  would  be  absurd  to  expect  them 
to  be  performed  now,  or  by  one  of  the  existing  religi- 
ous bodies  and  not  by  the  others.  If  one  alone 
could  perform  miracles,  as  they  were  performed  in 
the  primitive  Church,  it  would  give  it  divine  sanction, 
as  they  would  be  performed  by  the  authority  of  Christ, 
or  in  His  name.  Again,  if  they  could  be  performed 
by  the  multitude  of  religious  bodies  as  they  now  exist, 
while  they  are  teaching  opposing  and  contradictory 
doctrine,  it  would  make  God  the  author  of  division, 
contradiction,  and  confusion,  and  would  prove 
them  all  divinely  appointed.     Nicodemus  said,  "No 


114  THE  CHURCH  OF  CHRIST 

man  can  do  these  miracles,  except  God  be  with 
him."- 

Again,  there  is  a  class  of  pretended  miracles,  which 
are  claimed  to  be  performed  to-day  through  the  in- 
fluence of  shrines,  bones,  relics,  and  things  blessed, 
which  is  most  unreasonable  and  absurd.  If  mira- 
cles were  to  follow  the  Church  they  would  be  universal 
and  not  local,  and  only  the  credulous  or  ignorant  could 
believe  that  miracles  would  be  performed  in  one  local- 
ity and  not  in  another,  on  a  certain  few  who  alone 
could  reach  a  sacred  spot  and  be  healed  by  assumed 
merit  in  a  relic  or  a  shrine,  or  receive  a  specific  bless- 
ing in  one  temple  and  not  another.  "God  is  no 
respecter  of  persons."  The  gospel  promises  no 
blessing  on  conditions  that  can  be  fulfilled  by  one  and 
not  by  another,  in  one  place  and  not  in  another.  Such 
pretensions  are  contrary  to  the  whole  spirit  and  genius 
of  Christ's  religion. 

In  the  fourth  place  then  we  will  remark,  that  after 
the  establishment  of  the  gospel  we  have  no  warrant  for 
assuming  that  God  would  grant  the  working  of  mira- 
cles for  the  conversion  of  some  and  not  for  conversion 
of  others.  The  great  majority  of  believers  in  all  ages 
have  been  converted  by  hearing  the  word  and  testi- 
mony concerning  Jesus,  and  did  not  hear  or  see  any- 
thing supernatural  to  convince  them  of  the  truth  of 
Jesus  or  assure  them  of  pardon.  Shall  we  then  be- 
lieve the  testimony  of  the  favored  few  in  regard  to  their 
supernatural  conversion,  and  that,  too,  when  they 
can  not  confirm  it  with  a  single  proof  .^  "God  is  no 
^  John  iii.  2. 


MIRACLES  115 


respecter  of  persons."  When  the  testimony  is  pre- 
sented all  may  hear,  believe,  and  obey  on  terms  of  per- 
fect equality.  There  is  no  case  of  conversion  given 
in  any  land  or  any  age  where  the  gospel  has  not  been 
heard.     "Faith  comes  by  hearing." 

In  the  fifth  place,  no  one  was  ever  pardoned  by  a 
miracle.  Miracles  were  performed  by  apostles,  evan- 
gelists, and  others  to  convince  persons  of  the  truth  of 
their  mission  and  the  facts  of  the  gospel,  and  to  pro- 
duce obedience,  but  never  to  convey  pardon.  No 
vision,  no  angel,  no  miracle  of  any  kind  anywhere 
ever  communicated  pardon  directly  to  any  one.  It  is 
not  the  province  of  miracle  to  pardon,  but  to  direct  to 
the  means  of  pardon. 

After  the  death  of  Jesus  there  are  only  two  miracles 
recorded  which  were  performed  directly  or  without 
any  human  intervention  to  convince  persons  who 
were  not  believers.  These  are  both  connected  with 
the  introduction  of  the  gospel  to  the  Gentile  world. 
The  first  one  is  where  the  Lord  spoke  to  Paul,  and  the 
other  is  where  the  angel  spoke  to  Cornelius.  But  the 
Lord  did  not  pardon  Paul  when  He  appeared  to  him 
on  the  way,  nor  did  the  angel  pardon  Cornelius.  The 
Lord  told  Paul  to  "Arise  and  go  into  Damascus,  and 
there  it  shall  be  told  thee  of  all  things  which  are  ap- 
pointed for  thee  to  do."  *  The  angel  said  to  Cornelius : 
"Send  men  to  Joppa  and  call  for  Simon,  whose  sur- 
name is  Peter,  who  shall  tell  thee  words  whereby  thou 
and  all  thy  house  shall  be  saved." ^  Remarkable  as 
the  fact  may  seem  to  some,  after  the  death  of  Christ, 
^  Acts  xxii.  10.  ^  Acts  xi.  13,  14. 


ii6  THE  CHURCH  OF  CHRIST 

in  the  age  of  miracles  (which  ceased  with  the  apostles), 
there  is  no  divine  record  that  there  was  ever  given 
directly  by  Jesus,  God,  angel,  or  the  Holy  Spirit,  the 
blessing  of  pardon  to  any  son  or  daughter  of  Adam's 
race,  but  all  had  to  comply  with  the  established  terms 
of  pardon  in  order  to  receive  the  blessing.  This  is 
the  truth  of  history. 

Finally,  the  conclusion  to  be  drawn  from  all  this  is 
that  those  who  look  to  dreams,  visions,  or  even  angels 
as  speaking  peace  and  pardon  to  their  souls,  have  no 
divine  warrant  that  pardon  ever  was  or  ever  will  be 
conveyed  in  such  a  manner.  If  an  angel  of  light 
should  approach  and  preach  or  speak  pardon  to  a  sin- 
ner, his  evidence  of  sins  forgiven  would  be  infinitely 
below  the  evidence  of  those  who  have  obeyed  the  re- 
quirements of  the  gospel,  for  such  rest  their  faith  on  a 
sure  foundation,  not  on  dreams,  visions,  nor  even  the 
voice  of  an  angel,  but  the  word  of  God  which  liveth 
and  abideth  forever — on  words  which  shall  finally 
judge  them.  Jesus  says,  "The  word  that  I  have 
spoken,  the  same  shall  judge  him  in  the  last  day." 
There  can  be  no  stronger  evidence  of  pardon  given 
than  to  be  declared  pardoned  by  the  King  and  the 
Judge.  These  conclusions  turn  our  attention  back  from 
the  modern  abuses  and  wonder-workers  "to  the  law 
and  to  the  testimony.  If  they  speak  not  according 
to  this  word,  it  is  because  there  is  no  light  in  them."  ^ 
Paul  says:  "Though  we  or  an  angel  from  heaven 
preached  any  other  gospel  unto  you  than  that  which  we 
have  preached  unto  you,  let  him  be  accursed."^ 
a  Isa.  viii.  20.  ^  Gal.  i,  8. 


CHAPTER  XV 

CONVERSIONS 

Simon   the   Sorcerer.    The   Conversion  of  the  Ethiopian.    The 
Place  of  Baptism.    The  Divine  Confession. 

Having  called  attention  to  the  subject  of  miracles 
as  connected  both  with  the  Church  and  conversion, 
we  now  return  to  the  case  of  Simon.  "And  when 
Simon  saw  that  through  the  laying  on  of  the  apostles' 
hands  the  Holy  Spirit  was  given,  he  offered  them 
money,  saying,  Give  me  also  this  power,  that  on 
whomsoever  I  lay  hands  he  may  receive  the  Holy 
Spirit.  But  Peter  said  unto  him.  Thy  money  perish 
with  thee,  because  thou  hast  thought  that  the  gift  of 
God  may  be  purchased  with  money:  Thou  hast 
neither  part  nor  lot  in  this  matter,  for  thy  heart  is  not 
right  in  the  sight  of  God.  Repent,  therefore,  of  this 
thy  wickedness  and  pray  God  if  perhaps  the  thought 
of  thine  heart  may  be  forgiven  thee.  For  I  perceive 
that  thou  art  in  the  gall  of  bitterness  and  in  the  bond 
of  iniquity.  Then  answered  Simon  and  said,  Pray  ye 
to  the  Lord  for  me  that  none  of  these  things  which  ye 
have  spoken  come  upon  me."  *  This  case  has  some- 
times been  cited  as  showing  that  baptism  is  not  con- 
nected with  the  forgiveness  of  sins. 
^  Acts  viii.  18-24. 
117 


ii8  THE  CHURCH  OF  CHRIST 

But  this  proves  too  much,  for  it  lies  with  equal  force 
against  faith,  as  we  are  informed  that  "  Simon  himself 
also  believed,  and  when  he  was  baptized  he  continued 
with  Philip  and  wondered,  beholding  the  miracles  and 
signs  which  were  done.'*  If  he  was  a  true  believing 
penitent  when  he  was  baptized,  there  can  be  no  doubt 
in  regard  to  his  pardon.  It  will  be  borne  in  mind  that 
Peter  only  charges  him  with  the  one  sin,  and  enjoins 
upon  him  repentance  and  prayer,  which  is  the  law  of 
pardon  for  erring  Christians.  He  says:  "Repent, 
therefore,  of  this  thy  wickedness,  and  pray  God  if 
perhaps  the  thought" — not  the  thoughts,  but  the 
thought — "  of  thy  heart  may  be  forgiven  thee.  For 
I  perceive  that  thou  art  in  the  gall" — not  yet  in,  but 
— "in  the  gall  of  bitterness  and  the  bond  of  iniquity." 
While  the  prevailing  opinion  is  that  Simon  was  a  hypo- 
crite and  had  not  been  pardoned  or  converted,  yet  the 
history  as  here  given  does  not  prove  that  such  was  the 
fact.  The  subsequent  history  of  Simon,  as  given  by 
early  writers,  in  regard  to  his  great  wickedness,  his 
following  and  encountering  Peter,  and  his  violent 
death,  is  involved  in  difficulty,  contradiction,  and 
must  be  considered  unreliable. 

We  are  next  informed,  that  "They,  when  they  had 
testified  and  preached  the  word  of  the  Lord,  returned 
to  Jerusalem,  and  preached  the  gospel  in  many  vil- 
lages of  the  Samaritans."  *  Here  follows  the  story  of 
Philip's  preaching  to  "a  man  of  Ethiopia,"  which  we 
will  transcribe  in  full  as  showing  the  use  of  miracles, 
as  well  as  how  the  gospel  was  preached,  believed,  and 
*  Acts  viii.  25. 


CONVERSIONS  119 

obeyed.  "And  the  angel  of  the  Lord  spake  unto 
Philip,  saying,  Arise,  and  go  toward  the  south  unto 
the  way  that  goeth  down  from  Jerusalem  unto  Gaza, 
which  is  desert.  And  he  arose  and  went:  and,  be- 
hold, a  man  of  Ethiopia,  an  eunuch  of  great  authority 
under  Candace,  queen  of  the  Ethiopians,  who  had  the 
charge  of  all  her  treasure,  and  had  come  to  Jerusalem 
for  to  worship,  was  returning,  and  sitting  in  his  char- 
iot read  Esaias  the  prophet.  Then  the  Spirit  said 
unto  Philip,  Go  near,  and  join  thyself  to  this  chariot. 
And  Philip  ran  thither  to  him,  and  heard  him  read  the 
prophet  Esaias  and  said,  Understandest  thou  what 
thou  readest .?  And  he  said.  How  can  I,  except  some 
man  should  guide  me .?  And  he  entreated  Philip  to 
come  up  and  sit  with  him.  And  the  place  of  the 
Scripture  which  he  was  reading  was  this:  He  was 
led  as  a  sheep  to  the  slaughter;  and  as  a  lamb  dumb 
before  his  shearer,  so  he  opened  not  his  mouth.  In 
his  humiliation  his  judgment  was  taken  away;  and 
who  shall  declare  his  generation  .?  for  his  life  is  taken 
from  the  earth.  And  the  eunuch  answered  Philip  and 
said,  I  pray  thee  of  whom  speaketh  the  prophet  this  .? 
of  himself  or  of  some  other  man  ?  Then  Philip 
opened  his  mouth  and  began  at  the  same  scripture 
and  preached  unto  him  Jesus.  And  as  they  went  on 
their  way  they  came  unto  a  certain  water,  and  the 
eunuch  said.  See,  here  is  water,  what  doth  hinder  me 
to  be  baptized  ?  And  Philip  said.  If  thou  believest 
with  all  thy  heart  thou  mayest.  And  he  answered 
and  said,  I  believe  that  Jesus  Christ  is  the  Son  of  God. 
And  he  commanded  the  chariot  to  stand  still:    and 


120  THE  CHURCH  OF  CHRIST 

they  went  down  both  into  the  water,  both  Philip  and 
the  eunuch,  and  he  baptized  him.  And  when  they 
were  come  up  out  of  the  water,  the  spirit  of  the  Lord 
caught  away  Philip,  and  the  eunuch  saw  him  no  more: 
and  he  went  on  his  way  rejoicing.  But  Philip  was 
found  at  Azotus:  and  passing  through  he  preached 
in  all  the  cities  till  he  came  to  Caesarea."  ^ 

The  first  thing  to  be  noted  in  this  case  is  that  the 
angel  of  the  Lord  spake  unto  Philip  directing  him 
where  to  go;  and  when  he  had  come  to  the  place  the 
Spirit  said,  "join  thyself  to  this  chariot."  Thus  we 
find  that  here  the  mission  of  the  angel  of  the  Lord 
and  the  Spirit  was  to  bring  the  preacher  to  the  hearer, 
and  not  to  pardon  the  sinner.  Again,  it  will  be  ob- 
served, that  Philip  began  from  the  prophecies  to 
preach  Jesus.  This  rule  was  followed  in  the  days  of 
the  apostles  when  preaching  to  the  Jews  or  to  the 
proselytes  of  the  Jewish  faith.  The  person  here  ad- 
dressed was  either  a  Jew  or  a  proselyte  to  the  Jewish 
faith.  He  preached  Jesus.  What  are  we  to  under- 
stand by  this  expression  .?  We  are  informed  "Moses 
of  old  time  hath  in  every  city  those  who  preached  him, 
being  read  in  the  synagogues  every  sabbath  day."^ 
Thus  to  preach  Moses  was  to  teach  his  law.  To  preach 
Jesus  was  to  teach  the  requirements  of  His  gospel. 
It  was  to  tell  the  story  of  the  cross,  to  present  in  full 
the  terms  of  His  amnesty  proclamation;  the  require- 
ments of  Him  who  had  a  right  to  teach  and  direct  and 
rule  and  reign  as  the  Prophet,  Priest,  and  King. 
Again,  it  is  evident  that  in  preaching  Jesus  he 
*  Acts  viii.  26-40.  ^  Acts  xv.  21. 


CONVERSIONS  121 

preached  baptism.  Nor  can  Jesus  be  preached  with- 
out preaching  baptism.  Notwithstanding  we  may  be 
disposed  to  deem  it  of  light  importance,  or  non-essen- 
tial, yet  it  was  taught  by  Christ,  enjoined  by  Him  in 
His  great  commission.  It  was  required  by  Peter  at 
the  opening  of  the  gospel  age.  It  is  either  stated  or 
implied  in  every  case  of  pardon,  and  no  unbaptized 
person  is  ever  addressed  as  pardoned,  sanctified,  or 
saved.  The  epistles  addressed  to  the  Corinthians 
speak  of  them  as  having  been  baptized.  And  there 
is  no  record  of  any  one  anywhere  having  been  admit- 
ted into  the  Church  of  Christ  without  baptism.  While 
it  is  the  only  ordinance  in  the  gospel  uniting  the  sacred 
names  of  the  Father,  Son,  and  Holy  Spirit,  yet  being 
only  a  part  of  a  perfect  system  it  may  not  be  deemed 
more  important  than  hearing,  believing,  or  repenting, 
but  is  as  universally  enjoined  and  implied  as  any  of 
these  terms  of  pardon.  After  hearing  Philip  preach, 
the  eunuch  evidently  understood  baptism  to  be  the 
consummating  act  in  receiving  Christ;  hence  he  asked 
to  be  baptized  and  immediately  went  on  his  way  re- 
joicing. 

It  is  important  to  note  that  here  we  have  the  first 
case  of  a  responsive  confession  of  faith  in  Jesus  re- 
quired immediately  before  baptism.  Philip  said  unto 
him,  "  If  thou  believest  with  all  thy  heart  thou  may- 
est."  And  he  answered  and  said,  "I  believe  that 
Jesus  Christ  is  the  Son  of  God."  While  this  confes- 
sion of  the  eunuch  is  considered  by  some  an  interpola- 
tion, we  have  the  following  proof  that  such  was  the 
practise.    Christ  says,  "  Every  one  therefore  who  shall 


122  THE  CHURCH  OF  CHRIST 

confess  me  before  men,  him  will  I  also  confess  before 
my  Father  who  is  in  heaven."*  Paul,  in  speaking 
of  the  righteousness  of  faith  in  contrast  with  the  right- 
eousness of  the  law,  says :  "  If  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thy 
heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart  man  believeth 
unto  righteousness,  and  with  the  mouth  confession  is 
made  unto  salvation."^  Again  he  says  to  Timothy: 
"Thou  hast  professed  a  good  profession  before  many 
witnesses."  "  I  charge  thee  in  the  sight  of  God  ... 
and  of  Jesus  Christ,  who  before  Pontius  Pilate  wit- 
nessed the  good  profession"  or  confession.*^  Again, 
when  Christ  asked  Peter,  "Whom  do  men  say  that  I 
the  Son  of  man  am  .?"  he  answering  said,  "Thou  art 
the  Christ,  the  Son  of  the  living  God."  And  Jesus 
said,  "Upon  this  rock" — this  truth,  this  confession — 
"I  will  build  my  church." d 

This  confession  that  "Jesus  is  the  Christ,  the  Son 
of  the  living  God,"  is  the  great  truth  of  the  Christian 
religion.  Around  this,  as  the  center,  all  things  else  in 
the  system  revolve.  This  embraces  the  whole  system. 
The  Son  of  God  is  as  truly  the  Center  of  the  Christian 
system  as  the  physical  sun  is  the  center  of  our  solar 
system.  If  a  person  were  to  confess  that  the  sun  is 
the  center  of  the  solar  system,  and  the  light  and  the 
heat  of  the  system,  it  would  then  be  folly  to  ask, 
"  Do  you  believe  that  it  lights  all  the  planets  of  the 
solar  system,  together  with  all  the  great  divisions  of  the 

*  Matt.  X.  32.  ^  Rom.  x.  9,  10. 

*=  I  Tim.  vi.  13.  "^  Matt.  xvi.  13-18. 


CONVERSIONS  123 

earth,  such  as  Europe,  Asia,  and  America  ?"  for  the 
very  plain  reason  that  he  confessed  all  in  the  first  great 
proposition.  So  in  confessing  Christ  the  person  con- 
fesses Him  in  His  whole  official  character,  as  the  Proph- 
et, Priest,  and  King.  As  Prophet  to  teach,  as  Priest 
to  atone,  and  as  King  to  reign,  as  "There  is  no  other 
name  given  under  heaven  or  among  men  whereby  we 
must  be  saved."  There  is  no  other  confession  re- 
quired by  Christ  in  order  to  participate  in  His  great 
salvation.  It  is  the  good  confession — the  divine  con- 
fession, and  the  only  authorized  confession.  It  is  a 
confession  that  all  will  finally  make  either  in  hope  or 
fear,  "for  we  shall  all  stand  before  the  judgment  seat 
of  Christ.  For  it  is  written,  As  I  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue  shall 
confess  to  God."  ^  Christ  made  it  and  died.  His  fol- 
lowers make  it  and  live.  It  is  the  divine  creed,  the 
foundation  of  the  Christian  Church,  and  the  only  one 
which  may  rightfully  be  enjoined  upon  subjects  enter- 
ing Christ's  Church  in  any  age  or  any  land  or  by  any 
authority.  No  man,  no  church,  has  any  divine  war- 
rant for  demanding  more  of  a  penitent  believer  in 
order  to  be  baptized  or  received  into  church  mem- 
bership, and  no  man  or  church  has  a  right  to  require 
less. 

•Rom.  xiv.  10,  II. 


CHAPTER  XVI 

SAUL  AND  HIS  CONVERSION 

Saul  of  Tarsus.     Called  to  be  an  Apostle.     Are  People  now  Con- 
verted like  Saul .? 

The  next  case  of  pardon  is  that  of  Saul  of  Tarsus, 
afterward  called  Paul,  the  Apostle.  This  is  the  most 
important  conversion  recorded  after  the  death  of 
Jesus.  It  is  important,  not  only  on  account  of  the 
greatness  of  the  person,  but  as  an  example  of  pardon 
and  as  the  beginning  of  the  history  of  a  person  show- 
ing the  most  untiring  zeal  and  devotion  in  the  cause 
of  the  Master  during  a  long  life  of  the  greatest  labors 
and  suffering  ever  inscribed  upon  the  rolls  of  time. 
He  is  emphatically  our  apostle — the  apostle  to  the 
Gentiles.  He  not  only  labored  more  abundantly  than 
all  the  apostles,  but  to  him  the  Gentile  world  owes 
more  than  to  all  the  rest.  ^  No  one  man  ever  lived 
on  earth  having  wrought  such  changes  and  having 
made  such  deep  impression  on  succeeding  ages.  His 
conversion  is  recorded  in  the  9th  chapter  of  Acts,  and 
repeated  in  the  22d  and  26th  chapters  and  referred 
to  in  the  Epistles.  Taken  altogether  we  have  a  com- 
plete history  of  this  great  man's  change  from  Judaism 
to  Christianity,  and  the  marvelous  events  which  called 
him  to  the  apostleship  and  to  the  light  and  liberty  of 
the  gospel. 

^  Acts  xxii.  21,  xviii.  9,  xxiii.  11,  xvi.  6,  xxvii.  23;  2  Tim.  iv.  17. 

"4 


SAUL  AND  HIS  CONVERSION        125 

If  we  except  the  dying  vision  of  Stephen  and  the 
vision  of  Ananias  and  the  vision  of  John  on  Patmos, 
Saul  is  the  only  one  recorded  to  whom  Jesus  appeared 
after  His  ascension.  He  appeared  to  him  four  times. 
He  called  him  personally  to  be  an  apostle  and  sent 
him  far  hence  to  the  Gentiles.  He  spake  to  him  "in 
a  vision  by  night,"  in  Corinth.  He  stood  by  him 
when  persecuted  at  Jerusalem  and  said,  "Be  of  good 
cheer,  Paul,  for  as  thou  hast  testified  of  me  in  Jeru- 
salem so  must  thou  bear  witness  also  at  Rome."  His 
divine  mission  or  ambassadorship  was  recognized  by 
the  inspired  apostles  at  Jerusalem.  He  was  filled  and 
directed  by  the  Holy  Spirit.  The  angel  of  God  stood 
by  him  on  the  tempest-tossed  sea,  and  gave  him  the 
lives  of  all  who  sailed  with  him  on  its  dark  and  troubled 
waters.  And  when  at  Rome  at  his  first  answer  before 
Nero  his  friends  forsook  him,  yet  the  Lord  stood  with 
him  and  strengthened  him  that  he  might  continue  to 
preach  "that  all  the  Gentiles  might  hear,"  and  he  was 
delivered  "out  of  the  mouth  of  the  lion." 

We  come  now  to  the  record  of  his  conversion.  The 
sacred  historian  says:  "And  Saul,  yet  breathing  out 
threatenings  and  slaughter  against  the  disciples  of 
the  Lord,  went  unto  the  high  priest,  and  desired  of 
him  letters  to  Damascus  to  the  synagogues,  that  if  he 
found  any  of  this  way,  whether  they  were  men  or 
women,  he  might  bring  them  bound  unto  Jerusalem. 
And  as  he  journeyed  he  came  near  to  Damascus,  and 
suddenly  there  shined  around  about  him  a  light  from 
heaven."  *  Paul  informs  us  that  this  light  was  at  mid- 
*  Acts  ix.  1-3. 


126  THE  CHURCH  OF  CHRIST 

day,  and  that  it  was  "above  the  brightness  of  the 
sun";  and  he  says  "that  it  shined  round  about  me 
and  those  that  journeyed  with  me.  And  when  we 
were  all  fallen  to  the  earth  I  heard  a  voice  speaking 
to  me  and  saying  in  the  Hebrew  tongue,  Saul,  Saul, 
why  persecutest  thou  me  ?  .  .  .  And  I  said.  Who  art 
thou,  Lord  ?  and  He  said,  I  am  Jesus  whom  thou 
persecutest;  but  arise,  stand  upon  thy  feet,  for  I  have 
appeared  unto  thee  for  this  purpose,  to  make  thee  a 
minister  and  a  witness  both  of  things  which  thou 
hast  seen  and  the  things  in  which  I  will  appear  unto 
thee,  delivering  thee  from  the  people  and  the  Gentiles 
unto  whom  now  I  send  thee,  to  open  their  eyes  and 
to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God,  that  they  may  receive  for- 
giveness of  sins  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  me."*  "And  I  said, 
What  shall  I  do.  Lord  ?  and  the  Lord  said  unto  me. 
Arise  and  go  into  Damascus,  and  there  it  shall  be  told 
thee  of  all  things  which  are  appointed  for  thee  to  do. 
And  one  Ananias,  a  devout  man,  according  to  the 
law,  having  a  good  report  of  all  the  Jews  which  dwell 
there,  came  to  me  and  said  to  me.  Brother  Saul, 
receive  thy  sight."  ^  This  Ananias  was  a  disciple, 
and  to  him  said  the  Lord  in  a  vision,  "Ananias. 
And  he  said.  Behold  I  am  here.  Lord.  And  the 
Lord  said  unto  him.  Arise  and  go  into  the  street 
which  is  called  Straight,  and  inquire  in  the  house  of 
Judas  for  one  called  Saul  of  Tarsus,  for  behold  he 
prayeth."*"  Paul  now  says  he  "came  unto  me  and 
*  Acts  xxvi.  13-18.       ^  Acts  xxii.  10-12.       *^  Acts  ix.  10,  11. 


SAUL  AND  HIS  CONVERSION        127 

stood  and  said  unto  me,  Brother  Saul,  receive  thy 
sight.  And  the  same  hour  I  looked  up  upon  him  and 
he  said.  The  God  of  our  Fathers  hath  chosen  thee  that 
thou  shouldest  know  his  will  and  see  that  Just  One, 
and  shouldest  hear  the  voice  of  his  mouth.  For  thou 
shalt  be  his  witness  unto  all  men  of  what  thou  hast  seen 
and  heard.  And  now,  why  tarriest  thou  .?  arise,  and 
be  baptized  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord."^ 

These  quotations  give  the  leading  facts  in  Paul's 
conversion.  We  will  now  call  attention  to  them  in 
their  proper  order.  It  is  important  to  note  these  facts 
well,  as  many  in  modern  times  claim  to  have  been 
pardoned  as  Saul  was.  The  first  fact  of  significance 
was  the  light  which  shone  around  him  and  those  that 
journeyed  with  him.  The  remarkable  feature  in  re- 
gard to  this  light  is  that  it  was  seen  at  midday  and  that 
it  was  "  above  the  brightness  of  the  sun."  Those  who 
claim  to  have  seen  such  a  light,  we  believe,  universally 
lay  the  scene  in  the  darkness  of  the  night,  at  which 
time  persons  are  liable  to  see  brilliant  and  unexpected 
lights  which  may  result  from  natural  causes.  But  not 
only  was  the  light  seen  by  Saul  at  midday,  and  above 
the  brightness  of  the  sun,  but  it  was  seen  by  those 
who  journeyed  with  him,  and  they  all  fell  to  the  earth 
and  Saul  arose  from  the  ground  a  blind  man.  No 
man  converted  in  modern  times  can  relate  such  ex- 
perience attested  by  witnesses.  The  next  fact  is 
that  the  Lord  appeared  to  Saul.  We  will  here  remark 
that  there  is  no  other  case  recorded,  after  the  ascen- 
*  Acts  xxii.  13-16. 


128  THE  CHURCH  OF  CHRIST 

sion  of  Jesus,  in  which  He  appeared  to  an  unpar- 
doned person.  This  may  be  considered  a  remarkable 
fact  when  viewed  in  the  light  of  modern  teaching 
and  practise.  How  many  prayers  have  been  offered 
appealing  to  Jesus  to  "come  down  now,*'  and  this, 
too,  when  Paul,  the  only  one  to  whom  the  ascend- 
ed Savior  ever  appeared  before  he  was  pardoned, 
speaking  by  apostolic  authority  on  this  subject,  ex- 
pressly forbids  such  petitions,  and  assigns  the  reason 
for  this  prohibition.  He  says:  "Say  not  in  thy  heart 
who  shall  ascend  into  heaven  (that  is  to  bring  Christ 
down),  or  who  shall  descend  into  the  deep  (that  is  to 
bring  Christ  up  again  from  the  dead).  But  what 
saith  it.  The  word  is  nigh  thee,  even  in  thy  mouth 
and  in  thy  heart;  that  is,  the  word  of  faith  which  we 
preach.  That  if  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thy  heart  that  God 
hath  raised  him  from  the  dead,  thou  shalt  be  saved. 
For  with  the  heart  man  believeth  unto  righteousness 
and  with  the  mouth  confession  is  made  unto  salva- 
tion."* It  would  seem  from  this  that  Paul  antici- 
pated "that  in  the  latter  time  some  shall  depart  from 
the  faith,"  ^  and  that  they  would  even  call  upon  Christ 
to  leave  His  mediatorial  throne.  Hence  he  warns 
them  not  to  conceive  such  an  idea  in  their  heart,  but 
presents  the  all-sufficiency  of  "the  word  of  faith, 
which  we  preach,"  and  declares  the  divine  confession 
of  this  faith — that  is,  the  gospel — which  he  has  de- 
livered unto  them  to  be  "the  power  of  God  unto  sal- 
vation." *= 

a  Rom.  X.  6-10.  ^  I  Tim.  iv.  i.  ^  Rom.  i.  i6. 


SAUL  AND  HIS  CONVERSION        129 

If  we  are  forbidden  the  thought  of  calling  "Christ 
down  from  above,"  why  then  did  He  appear  to  Saul  ? 
The  reason  is  ample.  The  Lord  said,  "I  have  ap- 
peared unto  thee  for  this  purpose,  to  make  thee  a  min- 
ister and  a  witness.*'  He  appeared  for  the  purpose 
of  making  him  an  apostle.  Not  only  so,  but  to  make 
him  an  apostle  to  the  Gentiles.  He  could  not  have 
been  a  witness  nor  have  filled  the  apostolic  office  with- 
out the  Lord  appearing  to  him.  That  he  understood 
it  thus  is  evident  from  the  fact  that  he  referred  to  it  as 
a  proof  of  his  apostleship  when  he  says,  "Am  I  not  an 
apostle  }  Have  I  not  seen  Jesus  Christ  our  Lord  .?"^ 
The  primary  object  of  the  appearance  of  Jesus  to 
Saul  was  to  make  him  an  apostle,  and  not  to  convert 
him.  No  one  therefore  has  a  right  to  expect  the  Lord 
to  appear  unto  him  unless  he  expects  to  be  made  an 
apostle  as  Saul  was.  If  Jesus  had  an  apostle  to  call 
now,  no  doubt  He  would  appear  personally  and  call 
him.  But  as  Paul  completed  the  apostolic  list  no  one 
has  been  called  since.  The  record  of  nineteen  hun- 
dred years  may  be  searched  in  vain  for  a  like  example. 

The  next  important  consideration  in  this  case  is 
that  the  Lord  did  not  pardon  Saul  as  He  had  par- 
doned others  before  His  death.  Nor  did  He  even  tell 
him  what  he  should  do  in  order  to  be  pardoned,  but 
said  to  him  to  go  into  Damascus  and  "there  it  shall 
be  told  thee  of  all  things  which  are  appointed  for  thee 
to  do."  This  gives  us  the  important  information  that 
there  were  "things  appointed  for  Saul  to  do."  Now, 
were  these  things  appointed  especially  for  Saul,  or 
*  I  Cor.  ix.  I. 
9 


130  THE  CHURCH  OF  CHRIST 

were  they  things  required  alike  of  all  who  would 
obtain  the  forgiveness  of  sins  ?  Was  Saul,  who  was 
called  to  be  an  apostle,  required  to  do  more,  or  per- 
mitted to  do  less,  than  any  other  sinner  who  sought 
pardon  through  the  crucified  Savior  ?  Let  the  sequel 
answer.  After  Saul  had  arrived  in  Damascus,  we  are 
next  informed  that  the  Lord  appeared  to  Ananias  in  a 
vision  and  said:  "Arise,  and  go  into  the  street  that  is 
called  Straight,  and  inquire  in  the  house  of  Judas  for 
one  called  Saul  of  Tarsus,  for,  behold,  he  prayeth." 
Visions  and  voices,  angels  and  the  Holy  Spirit  directed 
Peter,  Philip  and  others,  but  the  Lord  Himself  called 
Saul  and  directed  Ananias  to  go  to  him.  When  An- 
anias came  he  said  to  Saul:  "The  Lord  Jesus  that  ap- 
peared unto  thee  in  the  way  as  thou  comest  has  sent 
me  that  thou  mightest  receive  thy  sight  and  be  filled 
with  the  Holy  Spirit."  It  will  be  observed  here  that 
the  Holy  Spirit  was  not  imparted  to  Paul  by  Jesus,  for 
after  Ananias  came  to. him  and  told  him  "thou  shalt 
be  his  witness  unto  all  men  of  what  thou  hast  seen  and 
heard,"  he  had  not  yet  received  his  sight  nor  the  Holy 
Spirit,  but  was  still  unpardoned,  and,  like  the  "man 
of  Ethiopia,"  he  had  to  comply  with  the  last  act  ap- 
pointed for  him  to  do  before  "  he  could  go  on  his  way 
rejoicing"  or  "receive  meat  and  be  strengthened." 
Hence,  Ananias  said  to  him,  "Arise  and  be  baptized 
and  wash  away  thy  sins,  calling  on  the  name  of  the 
Lord."- 

*Actsxxii.  1 6. 


CHAPTER  XVII 

WORK  OF  THE  APOSTLE   PAUL 
Saul  and  His  Pardon.    An  Estimate  of  His  Wondrous  Life. 

This  brings  us  to  the  final  inquiry,  Did  Saul  comply 
with  the  law  of  pardon  heretofore  established  ?  Did 
he  believe,  repent,  and  be  baptized  before  he  was 
pardoned  ?  That  he  believed  is  evident  from  the  fact 
that  he  asked  the  Lord,  "What  wilt  thou  have  me  to 
do  r*  That  he  repented  is  evident  from  his  submis- 
sion to  the  voice  of  the  Lord  and  his  humble  attitude 
in  continuous  prayer.  Now,  if  faith,  repentance,  and 
prayer  complete  the  terms  of  pardon,  as  preached  and 
practised  by  many  in  modern  times,  why  was  not  Saul 
pardoned  on  these  terms  ^  Had  he  not  faith  ^  Did  he 
not  repent  and  pray  to  God  earnestly  .?  Certainly.  No 
one  could  give  stronger  evidence  of  true  faith  and  sin- 
cere repentance  than  the  believing,  sorrowing,  praying 
Saul.  Why  did  not  Ananias  say  to  him,  as  many 
would  now  say,  "  Pray  on,  brother  Saul;  the  Lord  will 
hear  and  bless  you."  "Only  believe  on  the  Lord, 
give  up  thy  sins."  "O  Lord,  come  and  speak  peace 
to  his  soul."  "Come  down.  Lord,  come  just  now"  ? 
Not  a  word  do  we  hear  of  all  this,  but  Ananias  said  to 
the  believing,  penitent,  praying  Saul,  "Why  tarriest 
thou  ?     Arise  and  be  baptized  and  wash  away  thy 


132  THE  CHURCH  OF  CHRIST 

sins,  calling  on  the  name  of  the  Lord."  So  far  as  the 
record  shows  Saul  complied  with  the  terms  enjoined 
upon  all;  that  is,  with  the  law  of  pardon  as  given  by 
Jesus  just  before  He  ascended,  as  enjoined  by  Peter 
on  the  day  of  Pentecost  at  the  opening  of  the  gospel 
age,  and  as  preached  by  Philip  at  Samaria.  This  law, 
originated  by  Jesus  and  expressed  by  His  ambassa- 
dors, was  perfect,  easily  comprehended  by  the  igno- 
rant, and  equally  adapted  to  the  wise.  It  was  com- 
petent alike  to  forgive  the  murderers  and  betrayers  of 
Christ,  to  pardon  a  persecutor  like  Saul,  and  to  save 
a  pious  person  like  Cornelius. 

Finally,  in  summing  up  the  history  of  the  pardon  of 
Saul,  we  will  observe  that,  before  any  one  can  justly 
claim  to  be  pardoned  as  Saul  was,  it  is  essential 
for  the  Lord  to  appear  to  him;  that  he  should  see  a 
light  at  midday  above  the  brightness  of  the  sun;  that 
others  should  also  see  it  and  fall  to  the  ground  with 
him;  that  he  should  be  stricken  with  blindness;  that 
he  should  be  directed  by  the  Lord  to  go  to  a  place 
where  it  should  be  told  him  things  appointed  for  him 
to  do;  that  in  going  he  should  be  led  by  the  hand  of 
others;  that  after  arriving  the  Lord  should  appear  in 
a  vision  to  a  minister  giving  directions  where  to  find 
him;  that  he  should  have  fasted  three  days  and  be 
praying;  that  the  minister,  on  arriving,  should  work 
a  miracle,  restore  his  sight,  and  give  him  instructions 
about  things  appointed  for  him  to  do,  and  all  this,  too, 
before  he  is  pardoned.  And  that,  finally,  he  should 
have  to  "arise  and  be  baptized  and  wash  away  his 
^ins,  calling  on  the  name  of  the  Lord." 


WORK  OF  THE  APOSTLE  PAUL     133 

Having  now  given  the  history  of  the  pardon  of  Paul, 
it  may  be  well  to  pause  for  a  moment  and  consider 
some  facts  connected  with  the  life  of  this  great  man. 
He  was  born  in  Tarsus,  a  city  of  Cilicia,  a  city  re- 
nowned as  a  place  of  education  and  commerce.  He 
was  brought  up  at  the  feet  of  Gamaliel,  one  of  the 
most  learned  Jews  of  his  age.  He  was  of  the  tribe  of 
Benjamin,  a  Pharisee,  and  a  Hebrew  of  the  Hebrews. 
As  touching  the  law,  he  was  blameless.  While  he 
was  a  Jew  he  was  also  a  Roman  citizen,  and  that,  too, 
in  an  age  when  it  was  said  that  it  was  greater  to  be  a 
citizen  of  Rome  than  to  be  a  king.  In  an  age  when 
one  before  whom  he  was  brought  for  trial  said,  "With 
a  great  sum  obtained  I  this  freedom,"  Paul  said  to 
him,  "I  was  freeborn."  Saul  was  present  and  con- 
sented unto  the  death  of  Stephen,  who  was  the  first 
Christian  martyr.  He  was  then  a  young  man,  for  the 
rioters  who  stoned  Stephen  laid  down  their  clothes  at 
the  feet  of  a  young  man  named  Saul.  Little  did  he 
then  anticipate  thirty  years  of  toil  and  labor  and  suf- 
fering in  the  same  cause  for  which  Stephen  died,  and 
that  finally  he  should  share  a  similar  fate,  cheered  by 
the  same  glorious  hope.  After  Saul  was  pardoned, 
he  began  to  preach  the  faith  which  he  had  destroyed. 
It  is  a  remarkable  fact  that  Saul  was  the  only  person 
pardoned  after  the  death  of  Jesus,  the  circumstances 
of  whose  pardon  are  given,  of  whom  we  have  any  sub- 
sequent history  in  the  New  Testament.  It  is  true 
Paul  mentions  some  in  his  epistles  whom  he  had  bap- 
tized, but  all  those,  the  history  of  whose  pardon  is 
given,  do  not  appear  again  in  the  sacred  story.     Not 


134  THE  CHURCH  OF  CHRIST 

a  page  of  the  New  Testament  was  composed  by  any 
one  nor  a  paragraph  given  of  their  history.  But  Paul, 
who  was  born  out  of  due  time  (as  an  apostle),  aside 
from  Christ,  is  not  only  the  author  of  more  of  the  New 
Testament  than  any  one,  but  the  most  important 
human  character  in  sacred  history.  As  the  events  con- 
nected with  the  conversion  of  Saul  were  more  wonder- 
ful than  those  connected  with  theconversionof  any  one 
man,  so  was  his  subsequent  history  the  most  marked. 
In  fact,  the  wonderful  events  connected  with  his  call 
would  lead  us  to  anticipate  the  greatest  results  from 
his  calling.  As  the  birth  of  Jesus  was  supernatural, 
so  was  His  life  superhuman.  The  miracle  of  His 
birth  would  lead  us  to  anticipate  the  greatness  of  His 
life,  and  the  matchless  events  of  His  life  confirmed 
the  wonders  of  His  birth,  and  the  story  of  His  birth 
and  life  are  both  confirmed  to  us  by  the  still  greater 
events  connected  with  His  death.  And  we  are  fully 
assured  of  all  the  facts  connected  with  His  existence 
from  the  manger  to  the  cross,  and  from  the  cross  to 
the  crown,  by  the  mighty  influence  which  they  have 
exerted  upon  the  world  for  more  than  nineteen  hun- 
dred years. 

So  with  Paul.  If  the  Lord  called  him  and  com- 
mitted to  him  the  greatest  mission  of  the  ages,  giving 
him  the  world  as  his  field,  and  the  ingathering  of  the 
Gentiles  as  his  harvest,  we  may  expect  his  influence 
to  be  unequaled  by  man  and  only  surpassed  by  the 
Lord  Himself.  In  this  we  will  not  be  disappointed. 
For  as  the  events  of  his  conversion  were  great,  they 
were  exceeded  by  the  greater  events  of  his  life.     We 


WORK  OF  THE  APOSTLE  PAUL     135 

search  history  in  vain  for  his  superior.  In  fact,  no- 
where on  its  pages  do  we  find  his  equal.  The  Gen- 
tile world  owes  to  him,  as  to  no  other  man,  a  debt  of 
gratitude  which  increases  as  the  ages  advance.  Paul 
was  the  greatest  missionary  preacher  of  all  time.  In 
his  missionary  journeys,  extending  over  Asia  and  Eu- 
rope, he  planted  most  of  the  churches  recorded  in  the 
New  Testament.  He  opposed  the  binding  of  the  old 
covenant  on  his  new  converts.  He  obtained  a  decree 
from  the  apostles  at  Jerusalem  freeing  the  Gentiles 
from  the  Jewish  law,  carrying  it  with  him  when  he 
revisited  the  churches.  In  accordance  with  this  de- 
cree he  taught  that  the  Jewish  law  was  "passing 
away"  or  "abolished,"^  and  gives  us  the  broad  dis- 
tinction between  it  and  the  gospel,  showing  the  in- 
completeness of  the  one  and  the  completeness  of  the 
other.  Yet  after  all  his  struggles  in  behalf  of  the 
liberty  ofthe  gospel,  his  life  was  harassed,  his  converts 
were  troubled,  and  his  labors  were  embarrassed  by 
Judaizing  teachers  who  sought  to  entangle  his  con- 
verts in  the  "yoke  of  bondage."  But  he  proclaimed 
the  oneness  of  the  race,  the  equality  ofthe  Jews  and 
Gentiles,  male  and  female,  bond  and  free,  the  unity 
of  the  Church  and  the  oneness  of  its  members. 

Without  the  history  of  Paul's  life  and  teaching  the 
Church  would  be  incomplete  as  an  organization. 
While  Peter  speaks  of  elders  among  them  command- 
ing them  to  feed  the  flock,  yet  before  this  Paul  ordained 
elders  m  a  number  of  churches  and  instructed  them 
in  their  duties,  and  later  on  he  wrote  to  Titus  to  ap- 
*  2  Ccr,  iii.  13, 


136  THE  CHURCH  OF  CHRIST 

point  elders  in  every  city  and  to  both  Timothy  and 
Titus  he  gave  their  qualifications.  He  speaks  of 
deacons  and  their  duties,  of  ministers  or  evangelists 
and  their  work,  thus  giving  a  full  list  of  the  officers 
of  Christ's  Church. 

He  reasoned  as  a  sage,  taught  more  wisely  than  any 
philosopher,  reproved  like  a  prophet,  and  advised  like 
a  father.  He  denounced  divisions,  opposed  heretics, 
warned  his  brethren,  rebuked  Peter,  foretold  the  peril- 
ous times  of  the  future,  and  revealed  the  rise,  progress, 
and  overthrow  of  the  Man  of  Sin.  In  his  life  and 
teaching  the  whole  range  of  Christian  obligation  for 
all  classes,  races,  and  people  is  presented  more  full, 
perfect,  and  complete^than  by  any  other  apostle,  evan- 
gelist, or  teacher  under  Christ.  His  life  is  a  model 
unequaled  in  the  history  of  man.  He  trod  in  the  foot- 
steps of  the  Master,  and  devoted  his  body  "  a  living 
sacrifice**  for  the  good  of  the  human  race.  He  said, 
"I  will  most  gladly  spend  and  be  spent  for  your 
souls.**  *  He  alone  of  all  has  said,  "  Be  ye  followers 
of  me,  even  as  I  also  am  of  Christ.**^ 

One-third  of  the  New  Testament  is  given  to  his  life 
and  epistles.  He  was,  indeed,  the  great  apostle  to 
the  Gentiles  and,  truly,  he  "labored  more  abundantly 
than  they  all.**  Time  will  be  found  too  short  to  tell 
the  story  or  reveal  the  results  of  his  life,  but  away  out 
in  the  cycles  of  eternity  they  will  be  unfolded.  As  a 
man  he  is  the  greatest  moral  hero  of  earth.  His  labors 
and  sufferings,  his  troubles  and  trials,  his  conflict  and 
triumph  are  the  greatest  recorded  in  the  annals  of 
a  2  Cor.  xii.  15.  ^  I  Cor.  xi.  i. 


WORK  OF  THE  APOSTLE  PAUL     137 

time.  He  is  great  whether  preaching  the  gospel, 
scourged  as  a  felon,  stoned  by  a  mob,  or  refusing  wor- 
ship as  a  god.  He  is  great  whether  standing  in  the 
midst  of  Mars  Hill  proclaiming  the  unity  of  the  human 
race,  or  in  Corinth  glorying  in  the  Cross  of  Christ, 
whether  in  the  hovels  of  the  lowly  he  addresses  the 
poor  or  in  a  kingly  palace  Felix  trembles  when  he 
reasons  of  temperance,  righteousness,  and  judgment 
to  come.  Great  whether  fighting  wild  beasts  at  Eph- 
esus,  defending  himself  before  a  Jewish  council  or  a 
Roman  court.  He  is  great  whether  in  perils  on  land 
or  tempest-tossed  on  sea.  He  was  great  and  mighty 
in  labor,  but  greater  still  when  we  hear  him  for  the 
last  time  in  Rome  making  his  final  defense  before 
Nero.  At  his  first  answer  no  man  stood  with  him,  but 
all  forsook  him,  yet  the  Lord  delivered  him  out  of  the 
mouth  of  the  lion,  and  he  prayed  for  his  cowardly 
friends.  His  last  words  have  come  ringing  down  the 
ages,  and  will  go  on  and  on  until  they  die  away  on  the 
shores  of  eternity :  "  I  have  fought  a  good  fight,  .  .  . 
I  have  kept  the  faith,  henceforth  there  is  laid  up  for 
me  a  crown."  Rest,  Paul,  in  peace  in  thestormless 
beyond — in  the  land  of  the  fadeless  and  deathless — 
the  wisest,  greatest,  and  best  of  the  race — the  apostle, 
prophet,  and  martyr  of  God. 


CHAPTER  XVIII 

CALL   OF  THE  GENTILES 

The  First  Case  of  Gentile  Pardon.  Cornelius  and  His  Household. 
The  Appearance  of  the  Angel  to  Cornelius  and  the  Vision  of 
Peter.     Peter's  Sermon  to  the  Gentiles. 

After  Saul  was  pardoned  he  preached  Christ  at 
Damascus,  but  when  the  Jews  took  counsel  "to  kill 
him"  he  escaped  from  Damascus  and  went  to  Jeru- 
salem, where  he  attempted  "to  join  himself  to  the 
disciples,  but  they  were  all  afraid  of  him  and  believed 
not  that  he  was  a  disciple.  But  Barnabas  took  him 
and  brought  him  to  the  apostles,"  *  relating  the  cir- 
cumstance of  his  conversion,  "and  how  he  had 
preached  boldly  at  Damascus  in  the  name  of  Jesus." 
Here  again  "he  spake  boldly  in  the  name  of  the  Lord 
Jesus  and  disputed  against  the  Grecians,  but  they 
went  about  to  slay  him,  which,  when  the  brethren 
knew,  they  brought  him  down  to  Caesarea  and  sent 
him  forth  to  Tarsus.  Then  had  the  churches  rest 
throughout  all  Judea  and  Galilee  and  Samaria,  and 
were  edified;  and  walking  in  the  fear  of  the  Lord  and 
in  the  comfort  of  the  Holy  Spirit  were  multiplied."^ 

Here  for  a  time  Saul  disappears  from  view  and 

Peter  comes  to  the  front.     We  are  informed  that  when 

Peter  had  "passed  throughout  all  quarters,  he  came 

*  Acts  ix.  26,  27.  ^  Acts  ix.  29-31. 

138 


CALL  OF  THE  GENTILES  139 

down  also  to  the  saints  which  dwelt  at  Lydda."  Here 
he  healed  a  man  named  iEneas  who  had  been  afflicted 
with  the  palsy  eight  years.  "Peter  said  unto  him, 
iEneas,  Jesus  Christ  maketh  thee  whole,  arise  and 
make  thy  bed.  And  he  arose  immediately.  And  all 
that  dwelt  at  Lydda  and  Saron  saw  him,  and  turned 
to  the  Lord."  We  need  not  here  remark  on  what  is 
meant  by  turning  to  the  Lord,  but  will  only  observe 
that  it  was  to  receive  Him,  believe  in  and  obey  His 
requirements.  "If  ye  love  me  ye  will  keep  my  com- 
mandments." While  Peter  was  at  Lydda  there  was 
a  woman  named  Tabitha,  a  disciple,  of  Joppa,  who 
being  sick  died,  "whom  when  they  had  washed  they 
laid  in  an  upper  chamber,  and  the  disciples  sent  for 
Peter,  who  when  he  had  come  entered  the  upper 
chamber  where  the  body  was:  and  all  the  widows 
stood  by  him  weeping,  and  showing  the  coats  and  gar- 
ments which  Dorcas  made  while  she  was  with  them. 
But  Peter  put  them  all  forth  and  kneeled  down  and 
prayed;  and  turning  to  the  body  said,  Tabitha,  arise. 
And  she  opened  her  eyes,  and  when  she  saw  Peter,  she 
sat  up  and  he  gave  her  his  hand  and  lifted  her  up,  and 
when  he  had  called  the  saints  and  widows  presented 
her  alive,  and  it  was  known  throughout  Joppa  and 
many  believed  in  the  Lord."^  In  both  these  cases  a 
miracle  seems  to  be  the  occasion  of  the  people  "  be- 
lieving or  turning  to  the  Lord."  But  the  miracles 
were  not  wrought  upon  the  person  converted,  but 
upon  others,  and  thus  produced  the  faith  or  caused 
the  turning.  It  is  worthy  of  notice  that  only  one 
*  Acts  ix.  39-42. 


OF  THF 

UNIVERSITY 


140         THE  CHURCH  OF  CHRIST 

person  was  restored  to  life  by  Peter,  and  one  by  Paul, 
so  far  as  the  inspired  record  shows,  after  the  death  of 
Christ. 

While  Peter  tarried  at  Joppa  he  was  called  in  a 
miraculous  manner  to  open  the  door  of  the  gospel  of 
grace  to  the  Gentiles.  The  gospel  had  now  been 
preached,  according  to  the  command  of  Christ,  "In 
Jerusalem,  in  all  Judea,  in  Samaria,"  and  now  began, 
for  the  first,  its  proclamation  to  the  people  embraced 
in  the  expression,  "  unto  the  uttermost  parts  of  the 
earth." 

This  brings  us  to  the  consideration  of  the  gospel  as 
preached  to  and  received  by  Cornelius  and  those  as- 
sembled with  him.  Peter,  on  the  day  of  Pentecost, 
opened  the  kingdom  to  the  Jews,  and  notwithstanding 
the  commission  given  by  Christ  "Go  ye  into  all  the 
world  and  preach  the  gospel  to  every  creature,"  and 
His  final  directions  just  before  He  ascended,  yet  a 
series  of  miracles  seem  still  to  be  required  to  convince 
Peter  that  the  Gentiles  were  not  "common  or  un- 
clean," but  convinced,  he,  having  the  keys,  opened 
the  door  of  the  kingdom  to  the  Gentiles.  It  will  be 
borne  in  mind  that  this  was  eight  years  after  the 
gospel  had  been  preached  to  the  Jews,  in  Jerusalem, 
and  it  had  spread  throughout  all  Judea,  and  in 
Samaria,  but  was  yet  understood  to  be  confined  to  the 
Jews,  for  when  the  apostles  and  brethren  that  were  in 
Judea  heard  that  the  Gentiles  had  also  received  the 
word  of  God  they  "contended  with  him  (Peter)  saying, 
Thou  wentest  in  to  men  uncircumcised,  and  didst  eat 
with  them."     And  Peter  had  to  rehearse  the  whole 


CALL  OF  THE  GENTILES  141 

matter,  and  "when  they  heard  these  things  they  held 
their  peace  and  glorified  God,  saying.  Then  hath  God 
also  to  the  Gentiles  granted  repentance."  * 

The  first  great  epoch  of  the  gospel  was  its  presenta- 
tion to,  and  reception  by,  the  Jews.  The  second  was 
its  proclamation  to  the  Gentiles.  The  first  case  in 
the  second  epoch  is  one  in  which  the  Gentile  world 
has  been,  and  always  will  be,  deeply  interested.  It  is 
important  and  demands  our  most  careful  considera- 
tion. It  is  worthy  of  note  that  this  case  of  Cornelius, 
like  that  of  Saul,  is  first  recorded  by  the  historian  and 
repeated  twice  thereafter  by  Peter.  ^  So  that  these 
two  important  cases,  both  connected  with  the  Gen- 
tiles, one  giving  an  account  of  the  trailing  of  their 
apostle,  and  the  other  their  first  reception  of  the  gospel, 
are  each  recorded  three  times.  In  contrast  with  this 
it  may  be  stated  that  there  is  no  other  case  of  pardon 
given  in  the  New  Testament  the  circumstances  of 
which  are  repeated.  These  examples  showed  to  the 
Jews  that  the  Gentiles  were  to  be  received  into  "the 
fulness  of  the  blessing  of  the  Gospel  of  Christ."  And 
they  furnish  examples  for  all  time  showing  how  the 
first  persons  connected  with  the  preaching  of  salva- 
tion to  the  Gentiles  were  pardoned.  In  regard  to  this 
last  case,  as  already  intimated,  the  record  is  not  only 
interesting,  but  full.  We  will  therefore  quote  freely: 
"There  was  a  certain  man  in  Caesarea  called  Corne- 
lius, a  centurion,  of  the  band  called  the  Italian  band, 
a  devout  man  and  one  that  feared  God  with  all  his 
house,  which  gave  much  alms  to  the  people  and 
*  Acts  xi.  18,  ^  Acts  X.,  xi.,  XV. 


142  THE  CHURCH  OF  CHRIST 

prayed  to  God  always.  He  saw  in  a  vision,  evidently 
about  the  ninth  hour  of  the  day,  an  angel  of  God  com- 
ing in  to  him  saying,  unto  him,  Cornelius.  When  he 
looked  on  him  he  was  afraid,  and  said.  What  is  it. 
Lord  .?  And  he  said  unto  him.  Thy  prayers  and  thine 
alms  are  come  up  for  a  memorial  before  God.  And 
now  send  men  to  Joppa  and  call  for  Simon,  whose 
surname  is  Peter.  He  lodgeth  with  one  Simon,  a  tan- 
ner, whose  house  is  by  the  seaside.  He  shall  tell  thee 
what  thou  oughtest  to  do."  Or,  as  Peter  says, 
"Words  whereby  thou  and  all  thy  house  shall  be 
saved."  ^ 

While  these  men  were  on  their  journey  to  Joppa, 
"  Peter  went  up  upon  the  housetop  to  pray  about  the 
sixth  hour,  and  he  became  very  hungry  and  would 
have  eaten,  but  while  they  made  ready  he  fell  into  a 
trance,  and  saw  heaven  opened,  and  a  certain  vessel 
descending  unto  him,  as  it  had  been  a  great  sheet  knit 
at  the  four  corners  and  let  down  to  the  earth :  wherein 
were  all  manner  of  four-footed  beasts  of  the  earth,  and 
wild  beasts,  and  creeping  things,  and  fowls  of  the  air. 
And  there  came  a  voice  to  him,  saying,  Arise,  Peter, 
kill  and  eat.  But  Peter  said.  Not  so.  Lord,  for  I  have 
never  eaten  anything  that  is  common  or  unclean.  And 
the  voice  spake  unto  him  again  the  second  time.  What 
God  hath  cleansed,  that  call  thou  not  common.  This 
was  done  thrice,  and  the  vessel  was  received  up  again 
into  heaven.  .  .  .  While  Peter  thought  on  the  vision 
the  Spirit  said  to  him.  Behold  three  men  seek  thee. 
Arise,  therefore,  and  get  thee  down,  and  go  with  them, 
*  Acts  xi.  14. 


CALL  OF  THE  GENTILES  143 

doubting  nothing,  for  I  have  sent  them."^  After  he 
went  down  and  inquired  the  reason  of  their  coming, 
they  made  known  their  mission  by  stating  that  "  Cor- 
nelius, the  centurion,  a  just  man,  and  one  that  feareth 
God,  and  of  good  report  among  all  the  nations  of  the 
Jews,  was  warned  from  God  by  an  holy  angel  to  send 
for  thee  into  his  house,  and  to  hear  words  of  thee.  Then 
called  he  them  in  and  lodged  them;  and  on  the  morrow 
Peter  went  forth  with  them  and  certain  brethren  from 
Joppa  accompanied  him.  (Six  brethren.)  And  on 
the  morrow  after  they  had  entered  into  Caesarea.  And 
Cornelius  waited  for  them,  and  had  called  together  his 
kinsmen  and  near  friends.  And  as  Peter  was  coming 
in,  Cornelius  met  him,  and  fell  down  at  his  feet,  and 
worshiped  him.  But  Peter  took  him  up  saying. 
Stand  up ;  I  myself  am  a  man.  And  as  he  talked  with 
him  he  went  in  and  found  many  that  were  come  to- 
gether. And  he  said  unto  them.  We  know  how  that  it 
is  an  unlawful  thing  for  a  man  that  is  a  Jew  to  keep 
company  with  or  come  unto  one  of  another  nation; 
but  God  hath  showed  me  that  I  should  not  call  any 
man  common  or  unclean."^  Cornelius  now  relates 
the  marvelous  manner  in  which  he  was  led  to  call  for 
Peter,  and  concludes  by  saying:  "Now,  therefore,  we 
are  all  here  present  before  God,  to  hear  all  things  that 
are  commanded  thee  of  God.  Then  Peter  opened 
his  mouth  and  said.  Of  a  truth  I  perceive  that  God  is 
no  respecter  of  persons.  But  in  every  nation  he  that 
feareth  him  and  worketh  righteousness  is  accepted 
with  him."  *^  Peter  here  preaches  Jesus  to  these  Gen- 
»  Acts  X.  9-20.  ^  Acts  X.  22-28.  ^  Acts  x.  33-35.  - 


144  THE  CHURCH  OF  CHRIST 

tiles,  giving  the  great  events  of  His  wonderful  life  from 
the  baptism  of  John  until  His  death  on  the  cross,  and 
His  resurrection  from  the  dead  and  appointment  by 
God  to  be  the  "judge  of  the  living  and  the  dead,"  and 
concludes  by  saying:  "To  him  give  all  the  prophets 
witness,  that  through  his  name  whosoever  believeth 
in  him  shall  receive  remission  of  sins.  While  Peter 
was  yet  speaking  these  words  the  Holy  Spirit  fell  on 
all  who  heard  the  word."  Peter  in  rehearsing  this, 
says:  "The  Holy  Spirit  fell  on  them  as  on  us  at  the 
beginning.  Then  remembered  I  the  Word  of  the 
Lord  how  that  he  said,  John  indeed  baptized  in  water 
but  ye  shall  be  baptized  in  the  Holy  Spirit.  If  there- 
fore God  gave  them  the  like  gift  as  he  did  unto  us,  who 
believed  on  the  Lord  Jesus  Christ,  what  was  I  that  I 
could  withstand  God  .?"  *  Again,  he  says:  "And  God, 
who  knoweth  the  hearts,  bears  them  witness,  giving 
them  the  Holy  Spirit,  even  as  he  did  unto  us  and  put 
no  difference  between  us  and  them,  purifying  their 
hearts  by  faith. "^  But  we  are  informed  that  "those 
of  the  circumcision  who  believed "  were  astonished, 
as  many  as  came  with  Peter,  because  that  on  the  Gen- 
tiles also  was  poured  out  the  gift  of  the  Holy  Spirit, 
for  they  heard  them  speak  with  tongues  and  magnify 
God.  Then  answered  Peter,  Can  any  man  forbid 
water  that  these  should  not  be  baptized  who  have  re- 
ceived the  Holy  Spirit,  as  well  as  we  .?  And  he  com- 
manded them  to  be  baptized  in  the  name  of  the  Lord. 
Then  prayed  they  him  to  tarry  certain  days."  *= 
»  Acts  xi.  15-17.  ^  Acts  XV.  8,  9.  ^  Acts  x.  45-48. 


CHAPTER  XIX 

WHAT  SHALL  I   DO  TO   BE   SAVED? 

Morality  and  Devotion  not  Sufficient.  Obedience  to  Christ's  Au- 
thority Required.  Baptism  of  the  Holy  Spirit — ^the  Gentile 
and  the  Jew. 

Having  quoted  thus  fully  from  the  sacred  narrative 
of  this  important  case,  we  will  now  call  attention  to  the 
leading  features  in  the  record.  Cornelius  was  a  Ro- 
man centurion,  a  captain  of  one  hundred  men,  and 
was  stationed  at  Caesarea.  He  was  a  devout  man 
and  feared  God  with  all  his  house.  He  was  a  benevo- 
lent and  a  praying  man.  He  seemed  to  be  well  ac- 
quainted with  the  Jewish  religion  and  worshiped 
God  according  to  its  requirements  and  was  "Of  good 
report  among  all  the  nation  of  the  Jews."^  The 
vision  he  saw  was  in  daytime,  at  three  o'clock  in  the 
afternoon.  In  this  vision  he  saw  an  angel  who  di- 
rected him  to  send  for  Peter,  saying,  "He  shall  tell 
thee  what  thou  oughtest  to  do,"  or,  as  Peter  puts  it, 
"  Shall  tell  thee  words  whereby  thou  and  all  thy  house 
shall  be  saved."  It  will  be  observed  that  the  angel 
did  not  preach  the  gospel  to  him,  but  told  him  that 
Peter  would  tell  him  words  whereby  he  and  all  his 
house  should  be  saved.  Here  again  we  find  that  sal- 
vation is  couched  in  words.     This  is  in  harmony  with 

*  Acts  X.  22. 

10  145 


146  THE  CHURCH  OF  CHRIST 

"The  things  appointed"  for  Saul  to  do,  and  is  what 
he  afterward  called  "The  word  of  faith  which  we 
preach,"  and  is  in  accordance  with  the  teaching  of 
Christ  when  He  said,  the  "Words  that  I  have  spoken 
the  same  shall  judge  him  in  the  last  day."  Here  we 
learn  the  important  lesson  that  there  was  something 
more  required  under  Christ  than  devotion,  benevo- 
lence, prayer,  and  good  report — more  than  moral 
character.  He  had  to  be  told  words  and  obey  words 
or  submit  to  Christ^s  authority  in  order  to  be  saved. 

The  next  consideration  is  the  vision  of  Peter  which 
occurred  at  the  sixth  hour,  or  at  midday.  The  great 
vessel  seen  by  Peter,  containing  all  manner  of  unclean 
animals,  and  birds  and  creeping  things,  and  the  voice 
commanding  him  to  slay  and  eat  such  things  as  were 
considered  unclean  by  the  Jews,  was  understood  by 
Peter  to  teach  that  he  should  not  consider  the  Gentiles 
common  or  unclean.  After  this  the  Spirit  directed 
Peter  to  go  with  the  men  sent  by  Cornelius,  "  doubting 
nothing,  for  I  have  sent  them."  We  next  observe  that 
Peter,  when  he  came  to  the  house  of  Cornelius,  unlike 
an  impostor,  refused  to  be  worshiped,  claiming  to  be 
only  a  man.  It  should  always  be  borne  in  mind  that 
there  were  considerable  numbers  present  at  the  house 
of  Cornelius,  he  having  "called  together  his  kins- 
men and  near  friends."  The  discourse  which  Peter 
preached  to  them  was  a  clear  and  strong  presentation 
of  the  great  facts  connected  with  the  life  and  mission 
of  Christ. 

But  here  we  come  to  the  most  remarkable  scene  wit- 
nessed since  the  day  of  Pentecost,  and  in  some  respects 


WHAT  SHALL  I  DO  TO  BE  SAVED  ?  147 

even  more  wonderful  than  the  occurrence  on  that  day. 
For  we  are  informed  that  "while  Peter  was  yet 
speaking  these  words  the  Holy  Spirit  fell  on  all  who 
heard  the  word."  They  also  "spoke  with  tongues 
and  magnified  God."  Peter  says,  "As  I  began  to 
speak,  the  Holy  Spirit  fell  on  them  as  on  us  at  the  be- 
ginning." Now,  there  is  a  marked  difference  between 
the  persons  on  whom  the  Holy  Spirit  fell  on  this  occa- 
sion and  those  "at  the  beginning."  On  the  day  of 
Pentecost,  so  far  as  the  record  shows,  there  were  none 
in  the  house  but  disciples  when  the  Holy  Spirit  de- 
scended, and  they  began  to  speak  with  tongues. 
Being  all  Galileans,  the  multitude,  when  they  came  to- 
gether, marveled  because  they  each  heard  them  speak 
in  their  own  language.  But  here  these  Gentiles — the 
audience — these  hearers,  "  spoke  with  tongues."  Not 
only  so,  but  Peter  says,  "As  I  began  to  speak  the  Holy 
Spirit  fell  on  them."*  Even  before  they  were  fully 
informed  in  regard  to  Christ,  or  had  sufficient  evi- 
dence to  produce  faith  in  Him,  the  Holy  Spirit  fell  on 
them.  Hence  Peter  says,  "God  gave  them  like  gift 
as  he  did  unto  us  who  believed  on  the  Lord  Jesus 
Christ."  This  is  a  marvelous  statement  and  is  con- 
clusive proof  that  they  were  not  pardoned  by  the  Holy 
Spirit,  nor  when  they  were  baptized  by  the  Holy  Spirit, 
else  they  were  pardoned  without  faith  in  the  Lord 
Jesus  and  before  they  heard  the  word  by  which  they 
were  to  be  saved.  The  Holy  Spirit  fell  on  them  as 
Peter  began  to  speak,  consequently  before  they  heard 
the  story  of  salvation.  Peter  states  that  this  is  a  ful- 
*  Acts  xi.  15.  ^ 


148  THE  CHURCH  OF  CHRIST 

filment  of  the  preceding  promise  in  regard  to  the  bap- 
tism of  the  Holy  Spirit.  He  says :  "  Then  remembered 
I  the  word  of  the  Lord,  how  that  he  said,  John,  in- 
deed, baptized  in  water,  but  ye  shall  be  baptized  in 
the  Holy  Spirit."  This  undoubtedly  refers  to  the 
promise  of  Christ  to  His  apostles  just  before  He 
ascended,  after  commanding  them  "that  they  should 
not  depart  from  Jerusalem,  but  wait  for  the  promise 
of  the  Father."  He  says,  "  For  John  indeed  baptized 
in  water,  but  ye  shall  be  baptized  in  the  Holy  Spirit 
not  many  days  hence."  *  From  this  we  learn  that  the 
apostles  were  not  baptized  in  or  by  the  Holy  Spirit 
before  the  ascension  of  Christ,  nor  were  they  endued 
with  it  prior  to  this.  That  the  promise  to  the  apos- 
tles, both  of  the  baptism  and  enduement  of  the  Holy 
Spirit,  was  fulfilled  on  the  day  of  Pentecost  will  not 
be  disputed. 

There  are  only  two  cases  given  of  the  baptism  of 
the  Holy  Spirit  in  the  New  Testament.  The  first  oc- 
curred at  the  opening  of  the  "kingdom  of  heaven"  to 
the  Jews,  the  second  at  its  opening  to  the  Gentiles. 
The  one  on  the  day  of  Pentecost,  the  other  at  the 
house  of  Cornelius.  We  will  make  the  statement  still 
more  sweeping  by  observing  that  the  history  of  the 
world  for  two  thousand  years  furnishes  no  other  ex- 
ample of  the  baptism  of  the  Holy  Spirit.  We  say  this 
in  full  view  of  all  the  modern  preaching  about  and 
praying  to  God  for  the  baptism  of  the  Holy  Spirit. 

In  giving  a  history  of  pardon  it  is  important  to  dis- 
cuss fully  the  supernatural  which  was  connected  with 
*  Acts  i.  5. 


WHAT  SHALL  I  DO  TO  BE  SAVED  ?  149 

the  various  cases  of  pardon  in  the  age  of  miracles.  It 
is  important  to  learn  what  was  temporary  and  what 
was  permanent,  what  was  required  to  estabUsh  the 
new  faith,  and  what  was  to  continue  or  abide  as  the 
law  of  pardon.  When  we  find  men  preaching  and 
practising  contrary  to  the  facts  of  history,  may  we  not 
demand  the  authority  for  such  practise,  or  require 
them  to  give  us  a  display  of  some  kind  of  supernatural 
power  and  endowment  now  as  was  shown  on  the 
memorable  occasions  to  which  they  refer  as  proof  .^ 
If  the  baptism  of  the  Holy  Spirit  is  taught  as  existing 
now,  we  have  a  nght  to  demand  a  divine  promise  that 
it  was  to  continue  and  not  be  shorn  of  all  the  visible 
displays  of  the  Holy  Spirit,  or  to  be  shown  these 
matchless  displays  now. 

We  are  informed  that  the  Holy  Spirit  fell  on  the 
Gentiles  as  it  did  on  the  apostles  "at  the  beginning." 
How,  then,  did  it  fall  on  the  apostles  at  the  begin- 
ning ?  We  are  informed  that  "They  were  all  with 
one  accord  in  one  place,  and  suddenly  there  came  a 
sound  from  heaven  as  of  a  rushing  mighty  wind  and 
it  filled  all  the  house  where  they  were  sitting,  and  there 
appeared  unto  them  cloven  tongues  like  as  of  fire  and 
it  sat  upon  each  of  them.  And  they  were  all  filled 
with  the  Holy  Spirit  and  began  to  speak  with  other 
tongues  as  the  Spirit  gave  them  utterance."  ^  This 
baptism  of  the  Holy  Spirit  was  something  that  could 
be  seen  and  heard  and  enabled  them  to  speak  with 
tongues.  It  was  a  stupendous  miracle — one  of  the 
greatest  displays  of  the  supernatural  ever  witnessed  on 
^  Acts  ii.  1-4. 


150  THE  CHURCH  OF  CHRIST 

earth.  When  the  baptism  of  the  Holy  Spirit  occurred 
on  the  day  of  Pentecost,  three  thousand  Jews  were  con- 
vinced that  Jesus  was  the  Christ.  The  baptism  of  the 
Holy  Spirit  at  Caesarea  convinced  Peter  and  the  Jews 
who  were  with  him  that  the  Gentiles  were  to  share  the 
blessings  of  the  gospel  of  Christ.  The  apostles  were 
baptized  to  convince  the  Jews  of  the  Messiahship  of 
Christ.  The  Gentiles  were  baptized  to  convince  the 
apostles  and  Christian  Jews  that  God  had  granted 
also  to  the  Gentiles  repentance  unto  life.  If  the  first 
was  important  for  the  Jews,  the  last  was  equally  im- 
portant for  the  Gentiles.  Without  the  one  the  Jews 
would  not  have  believed.  Without  the  other  the  Gen- 
tiles could  not  have  heard,  because  the  apostles  and  all 
the  Christians  yet  considered  it  unlawful  to  preach  to 
the  Gentiles. 


CHAPTER  XX 

OPERATIONS   OF  THE   SPIRIT 

Three  Different  Manifestations  of  the  Holy  Spirit.  The  Baptism. 
The  Gift  by  Laying  on  of  the  Hands  of  the  Apostles.  The 
Promise  to  All  upon  Obedience.    Two  Improper  Uses  Noticed. 

We  now  remark  that  there  are  three  manifesta- 
tions, endowments,  or  gifts  of  the  Holy  Spirit  spoken 
of  or  promised  in  the  New  Testament  scriptures.  We 
will  call  attention  briefly  to  each.  We  have  scriptural 
authority  for  calling  them  all  gifts.  Peter  said  of  the 
baptism  of  the  Holy  Spirit,  which  occurred  at  the  re- 
ception of  the  Gentiles,  "God  gave  them  the  like 
gift  as  he  did  unto  us  who  believed.''  ^  First,  the  bap- 
tism of  the  Holy  Spirit  was  with  an  outward  demon- 
stration— something  which  could  be  seen  and  heard 
by  others.  "A  sound  from  heaven  as  of  a  rushing 
mighty  wind";  and  "cloven  tongues  like  as  of  fire, 
and  it  sat  upon  each  of  them."  Not  only  had  this 
baptism  an  outward  manifestation,  such  as  could  be 
attested  by  those  who  were  not  subjects  of  it,  but  it 
was  a  direct  gift  from  heaven,  without  conditions  or 
any  intervening  person  or  agency. 

Second,  the  gift  of  the  Holy  Spirit,  which  was  con- 
ferred by  the  laying  on  of  the  apostles'  hands,  is  never 
called  a  baptism.     It  was  unlike  the  baptism,  not  be- 
^  Acts  xi.  17,  XV.  8. 
151 


152  THE  CHURCH  OF  CHRIST 

ing  connected  with  anything  which  could  be  seen  or 
heard,  but  was  like  it  in  that  it  enabled  the  recipient 
to  speak  with  tongues.  This  gift,  as  before  shown, 
was  only  imparted  by  the  apostles.  We  have  but  two 
examples  of  the  baptism  of  the  Holy  Spirit,  one  at 
Jerusalem,  the  other  at  Caesarea.  There  were  two 
instances  of  the  apostles  conferring  the  gift  by  laying 
on  of  hands,  one  at  Samaria,  by  Peter  and  John,  the 
other  at  Ephesus  by  Paul.^  This  gift  was  conferred 
after  baptism  and  was  conferred  on  Christians  only. 
Third,  there  is  another  gift  of  the  Holy  Spirit  prom- 
ised to  all  who  obey  the  gospel.  This  is  the  more 
important,  being  promised  to  all  as  a  blessing  in  con- 
nection with  the  remission  of  sins.  Many  scriptures 
refer  to  this  great  blessing.  Peter  promised  it  in  the 
opening  speech  of  the  gospel  age  when  he  said, "  Repent 
and  be  baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall  receive 
the  gift  of  the  Holy  Spirit."  It  will  be  observed  that 
the  baptism  of  the  Holy  Spirit  in  both  instances  was 
miraculous.  In  the  one  the  disciples  alone  were  the 
subjects,  in  the  other  the  unbelieving  Gentiles.  In 
view  of  the  modern  teaching  in  regard  to  the  Holy 
Spirit  too  much  stress  can  not  be  placed  upon  the  fact 
that  there  is  only  this  single  instance  of  baptism  given 
in  which  the  persons  receiving  it  were  unbelievers. 
The  use  that  was  made  of  this  was  to  convince  the 
Jews  of  the  reception  of  the  Gentiles,  and  there  is  no 
reference  made  to  the  effect  it  had  or  was  intended  to 
have  upon  the  Gentiles  or  those  who  were  the  subjects 
*  Acts  xix.  6. 


OPERATIONS  OF  THE  SPIRIT       153 

of  it.  Aside  from  this  single  instance  there  is  no  ex- 
ample— no  promise  that  any  other  persons  had  re- 
ceived or  would  receive  any  gift  of  the  Holy  Spirit  be- 
fore obedience  to  the  gospel.  This  then  was  a  special 
case — a  miracle  performed  on  one  class  for  a  specific 
purpose,  and  witnessed  by  another  class.  It  was  of 
such  a  nature  as  to  be  both  seen  and  heard.  For 
Peter  says,  "  It  fell  on  them  as  it  did  on  us  at  the  be- 
ginning." And  at  the  beginning,  speaking  of  Jesus, 
he  said,  "He  hath  shed  forth  this  which  ye  now  see 
and  hear."  It  is  not  reasonable,  therefore,  to  expect 
another  demonstration  of  the  same  kind,  unless  we 
find  all  the  circumstances  the  same.  If  God  had  an- 
other Gentile  world  to  be  converted  by  the  preaching 
of  the  gospel,  and  other  apostles  who  did  not  yet  un- 
derstand that  the  gospel  was  to  be  preached  to  the 
Gentiles,  but  considered  them  "common  and  un- 
clean," no  doubt  there  would  be  given  such  a  vision  as 
Peter  witnessed  and  such  a  baptism  as  overwhelmed 
Cornelius,  "  his  kinsmen,  and  near  friends." 

It  has  been  stated  that  miracles  were  confined  to 
the  first  age  of  the  Church  and  connected  with  its 
establishment,  and  were  for  the  confirmation  of  the 
testimony,  to  prove  the  facts  of  the  gospel  and  confirm 
its  establishment  for  all  time  and  then  were  to  cease. 
They  could  not  reasonably  continue  confirming  facts 
which  had  transpired  ages  past  and  become  history. 
We  may  therefore  conclude,  and  correctly,  too,  that 
the  baptism  of  the  Holy  Spirit  and  the  gift  of  the  Spirit 
conferred  by  the  laying  on  of  the  apostles*  hands,  both 
being  miraculous,  ceased  also.     These  gifts  fulfilled 


154  THE  CHURCH  OF  CHRIST 

their  end  and  passed  away.  Now  abideth  the  gift  of 
the  Holy  Spirit  promised  by  Peter  on  the  day  of  Pen- 
tecost to  those  who  witnessed  the  baptism  of  the  Holy 
Spirit.  These  were  commanded  to  repent  and  be  bap- 
tized in  order  to  receive  remission  of  sins  and  the  gift  of 
the  Holy  Spirit.  This  gift  was  exclusively  promised  to 
the  obedient  as  the  Scriptures  abundantly  testify. 

In  closing  this  investigation  we  will  direct  attention 
to  some  of  this  testimony.  Peter  says:  "We  are  his 
witnesses  of  these  things,  and  so  is  also  the  Holy  Spirit 
whom  God  hath  given  to  them  that  obey  him.*** 
Paul,  writing  to  Christians,  says:  "The  love  of  God 
is  shed  abroad  in  our  hearts  by  the  Holy  Spirit  which 
is  given  unto  us."^  Again,  speaking  of  God,  "Who 
hath  also  given  unto  us  his  Holy  Spirit."  *=  Again, 
addressing  the  Corinthian  Christians,  he  says :  "  Know 
ye  not  that  your  body  is  the  temple  of  the  Holy  Spirit 
which  is  in  you,  which  ye  have  of  God  ? "  '^  To  Titus 
he  says,  speaking  of  the  love  of  God,  our  Savior, 
"According  to  his  mercy  he  saved  us  by  the  washing 
of  regeneration  and  renewing  of  the  Holy  Spirit."  ® 
John,  speaking  of  those  who  kept  His  commandments 
says,  "We  know  that  he  abideth  in  us  by  the  Spirit 
which  he  hath  given  us."  ^  Again,  Paul  says  to  the 
Galatian  Christians,  "  Because  ye  are  sons  God  has 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying 
Abba,  Father."  This  was  not  to  make  them  sons, 
but  because  they  were  sons.  How  shall  we  know  then 
that  Christians  have  the  Spirit  f     By  their  fruits  ye 

*  Acts  V.  32.  ^  Rom.  V.  5.  •=  i  Thess.  iv.  8. 

^  I  Cor.  vi.  19.  *  Titus  iii.  5.  ^  i  John  Hi.  24. 


OPERATIONS  OF  THE  SPIRIT       155 

shall  know  them.  "Do  men  gather  grapes  of  thorns 
or  figs  of  thistles  ?"  The  fruits  of  the  Spirit  are  fully 
described  by  Paul  in  Galatians.  "But  the  fruit  of 
the  Spirit  is  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  meekness,  temperance.  Against 
such  there  is  no  law."^  From  these  passages  and 
many  more  we  find  that  it  was  clearly  taught  that  the 
Holy  Spirit  was  given  to  those  who  obeyed;  that  it 
was  given  because  they  were  saints,  and  that  none  but 
baptized  persons  are  ever  said  to  possess  it — to  be 
partakers  of  the  Holy  Spirit  or  addressed  as  being  the 
temple  of  the  Holy  Spirit.  How  widely  does  this  dif- 
fer from  much  of  the  preaching  heard  to-day.  In 
fact,  many  preach  and  pray  more  about  the  Holy 
Spirit  than  they  do  about  Jesus  Christ.  They  preach 
about  and  pray  for  the  baptism  of  the  Holy  Spirit, 
through  which  they  expect  the  pardoning  mercy  of 
God,  and  this,  too,  in  the  face  of  the  scriptural  facts 
which  show  that  pardon  never  was  conferred  in  this 
way.  In  fact,  the  whole  order  of  the  gospel  is  re- 
versed. They  preach  the  Holy  Spirit  and  promise 
Christ,  but  the  divine  plan  was  to  preach  Jesus  Christ 
and  promise  the  Holy  Spirit. 

Having  called  attention  thus  fully  to  the  various 
gifts  of  the  Holy  Spirit,  endeavoring  to  confine  our 
statement  strictly  to  the  historical  view  of  this  im- 
portant subject  as  given  in  the  Scriptures,  and  the 
abuse  which  is  made  of  it  in  modern  times,  and  the 
proper  place  it  occupies  in  the  system  of  pardon  or 
forgiveness,  we  now  return  to  the  closing  scene  at  the 
*  Gal.  V.  22, 23. 


156  THE  CHURCH  OF  CHRIST 

house  of  Cornelius.  We  are  told  that  the  Jews  who 
came  with  Peter  were  astonished  "Because  that  on 
the  Gentiles  also  was  poured  out  the  gift  of  the  Holy 
Spirit,  for  they  heard  them  speak  with  tongues  and 
magnify  God.  Then  answered  Peter,  Can  any  man 
forbid  water  that  these  should  not  be  baptized,  who 
have  received  the  Holy  Spirit  as  well  as  we  .?  And  he 
commanded  them  to  be  baptized  in  the  name  of  the 
Lord.  Then  prayed  they  him  to  tarry  certain  days." 
Finally,  we  learn  many  important  lessons  from  this 
case  of  Cornelius.  First,  that  the  angel  appeared  to 
him  to  direct  him  to  send  for  Peter,  and  not  to  pardon 
him.  That  the  vision  was  to  show  Peter  that  the 
Gentiles  were  not  unclean,  and  that  in  addition  to  this 
the  Holy  Spirit  directed  him  to  go  with  the  messengers, 
nothing  doubting.  That  the  baptism  of  the  Holy 
Spirit  convinced  the  Jewish  witnesses,  and  doubly  as- 
sured Peter  that  the  Gentiles  were  accepted.  That 
Peter  preached  in  order  to  produce  faith  in  Christ 
and  lead  them  to  repentance.  That  when  they  heard 
these  words  by  which  they  were  to  be  saved  they 
were  baptized.  We  may  then  conclude  that  this  out- 
pouring of  the  Holy  Spirit  was  confined  to  this  particu- 
lar time  and  occasion,  so  far  as  the  Gentiles  were  con- 
cerned, and  for  the  specific  purpose  assigned  by  Peter, 
to  show  their  acceptance.  This  is  evident  from  the 
fact  that  hereafter  in  all  the  history  of  Gentile  conver- 
sions we  have  no  such  wonderful  miracle  wrought, 
but  "  it  pleased  God  by  the  foolishness  of  preaching 
to  save  them  that  believe."  ^  The  lessons  thus  learned 
*  I  Cor.  i.  21. 


OPERATIONS  OF  THE  SPIRIT       157 

from  the  history  of  this  case  are  all  vitally  important, 
establishing  the  unity  of  the  gospel  as  preached  both 
to  Jew  and  Gentile.  Yet  the  facts  are  too  often  im- 
properly used,  as  the  following: 

First,  the  outpouring  of  the  Spirit  here  described 
is  improperly  used  as  a  proof  that  persons  are  par- 
doned by  immediate,  direct,  supernatural  influence 
of  the  Holy  Spirit.  There  is  no  evidence  that  the 
Gentiles  here,  or  any  other  persons  anywhere,  were 
ever  pardoned  in  this  way.  In  the  second  place,  it  is 
improperly  used  to  prove  that  these  persons  were  par- 
doned before  baptism.  This  would  prove  too  much, 
and,  in  fact,  destroy  the  whole  remedial  system,  for  it 
would  at  the  same  time  prove  that  they  were  pardoned 
before  they  had  knowledge  of  Jesus  or  faith  in  Him 
as  the  Savior.  It  will  be  remembered  that  the  Holy 
Spirit  fell  on  them  as  Peter  began  to  speak.  And  he 
says,  that  "God  gave  them  the  like  gift  as  he  did  unto 
us  who  believed  on  the  Lord  Jesus  Christ."  We  can 
not  therefore  conclude  that  they  were  pardoned  by  the 
Holy  Spirit  before  they  heard — before  they  believed. 
This  case,  then,  so  far  as  hearing,  believing,  and  being 
baptized,  forms  no  exception  to  those  whose  history 
we  have  considered.  It  may  be  that  Cornelius,  being 
a  just  man,  needed  no  repentance,  as  repentance  is 
toward  God.^  But  faith  being  toward  Christ,  he 
needed  knowledge  of  Jesus  and  faith  and  obedience 
to  Him,  hence  he  was  commanded  to  be  baptized. 
But  it  will  be  observed  that  it  is  only  affirmed  of  Cor- 
nelius and  his  household  that  they  feared  God.  The 
^  Acts  XX.  21. 


158  THE  CHURCH  OF  CHRIST 

others  assembled  with  them  needed  repentance  as 
well  as  baptism.  In  harmony  with  the  cases  hereto- 
fore observed  these  people  received  and  obeyed  the 
gospel.  Peter  says  that  "God  made  choice  among 
us  that  the  Gentiles  by  my  mouth  should  hear  the 
word  of  the  gospel  and  believe."  *  The  angel  says, 
Peter  "  shall  tell  thee  words  whereby  thou  and  all  thy 
house  shall  be  saved. "^  And  Peter,  concluding  his 
discourse  on  Jesus,  says:  "That  through  his  name 
whosoever  believeth  in  him  shall  receive  remission  of 
sins."  ^  Again,  he  says,  that  God  "put  no  difference 
between  us  and  them,  purifying  their  hearts  by 
faith."  ^  And  he  commanded  them  to  be  baptized 
in  the  name  of  the  Lord. 

The  history  of  this  case  shows  conclusively  that 
these  Gentiles  complied  with  the  established  and 
universal  law  of  pardon  which  was  first  given  by 
Christ  in  the  commission  enjoined  in  the  beginning 
at  Jerusalem,  at  Samaria,  on  the  desert  road,  and  re- 
quired of  Paul  in  Damascus.  However  contrary  it 
may  be  to  our  preconceived  notions,  or  the  modern 
preaching  or  practise,  yet  there  is  no  record  of  any 
one  being  baptized  before  he  had  faith  or  after  he  was 
pardoned,  and  no  unbaptized  person  is  ever  addressed 
as  a  Christian. 

*  Acts  XV.  7.  ^  Acts  xi.  14. 

^  Acts  X.  43.  ^  Acts  XV.  9. 


CHAPTER  XXI 

MISSIONARY  WORK  OF  THE  CHURCH 

Church  of  Christ  a  Divine  Organization;  Terms  of  Admission 
Uniform  as  in  All  Organizations.  The  Church  at  Antioch. 
Paul's  First  Missionary  Journey.  Christ's  Church  Established 
in  Asia  Minor. 

After  the  account  of  the  first  preaching  of  the  gos- 
pel to  the  Gentiles,  Peter  relates  its  reception  by  them 
to  the  Jews  at  Jerusalem.  We  are  then  informed 
"That  they  who  were  scattered  abroad  upon  the  per- 
secution that  arose  about  Stephen  traveled  as  far  as 
Phoenicia  and  Cyprus  and  Antioch,  speaking  the  word 
to  none  but  unto  the  Jews  only:  and  some  of  them 
were  men  of  Cyprus  and  Cyrene,  who  when  they 
were  come  to  Antioch,  spake  unto  the  Grecians 
preaching  the  Lord  Jesus."  The  result  was  that  "a 
great  number  believed  and  turned  to  the  Lord." 
It  is  supposed  to  be  about  one  year  after  Peter  opened 
the  church  to  the  Gentiles  before  the  gospel  was 
preached  to  the  Greeks  at  Antioch.  All  that  is  said 
in  regard  to  the  acceptance  of  these  Gentiles  is  that 
"a  great  number  believed  and  turned  to  the  Lord." 
This  "turning  to  the  Lord,"  "added  to  the  Lord," 
necessarily  implies  that  they  complied  with  the  same 
terms  enjoined  by  Him  and  His  ambassadors  upon 
others.     If  any  historian  would  once  give  a  full  ac- 

159 


i6o  THE  CHURCH  OF  CHRIST 

count  of  how  persons  became  members  of  any  society 
or  institution,  and  the  laws  of  initiation,  and  would 
thereafter  continue  the  history  of  the  growth  or  de- 
velopment of  such  an  organization,  we  would  not  ex- 
pect him  to  repeat  and  re-repeat  the  full  requirements 
in  each  and  all  cases  of  initiation,  but  would  expect 
only  to  be  informed  of  the  growth  of  the  society  or  the 
number  of  members  added,  feeling  assured  that  all 
complied  with  the  same  terms. 

All  human  governments,  societies,  organizations 
have  positive  and  definite  laws  which  are  imposed 
upon  all  who  become  members.  All  well-organized 
institutions  have  a  uniform  mode  of  admitting  mem- 
bers. And  when  there  are  a  number  of  terms  required 
in  order  to  admission,  no  one  thinks  of  becoming  a 
member  in  violation  of  the  constitution  and  laws  of 
such  organization.  If  men  would  observe  the  same 
common-sense  rule  when  seeking  admission  to  the 
Church  of  Christ,  superstition  and  error  would  vanish, 
and  Christian  people  would  soon  be  relieved  from  the 
absurd  and  humiliating  position  they  now  occupy  be- 
fore the  world  of  having  all  sorts  of  men  preaching  all 
sorts  of  doctrine  and  imposing  various  terms  of  par- 
don not  taught  by  Christ  or  enjoined  by  His  apostles. 
Christianity  is  a  divine  system;  it  is  order,  harmony, 
law;  "  the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath 
made  us  free  from  the  laws  of  sin  and  death."  No 
person  should  ever  make  the  mistake  or  commit  the 
folly  of  selecting  a  case  as  a  model  of  pardon  where 
only  one  term  of  pardon  is  mentioned,  such  as  faith, 
turning,  baptism,  for  there  is  no  case  on  record  where 


CHURCH  MISSIONARY  WORK       i6i 

there  is  any  one  of  these  terms  required  to  the  exclu- 
sion of  the  other.  In  addition  to  the  commission 
given  by  Christ,  it  is  remarkable  how  many  cases  of 
pardon  we  have  recorded,  and  how  plainly  and  fully 
the  terms  are  stated.  Even  if  we  should  find  a  single 
example  of  a  person  having  been  pardoned  by  hearing 
alone,  by  faith  alone,  by  repentance  alone,  or  baptism 
alone,  we  would  not  be  justified  in  presenting  such  a 
case  as  an  example  of  pardon.  All  informed  persons 
would  consider  it  an  exception  to  the  rule,  unless  it 
were  stated  by  divine  authority  that  henceforth  the 
exception  was  to  become  the  rule.  But  when  we  find 
no  exception  to  the  rule,  no  example  of  pardon  by 
compliance  with  one  condition  alone,  what  right  have 
persons  to  teach  one  of  these  terms  alone  as  the  condi- 
tion, much  less  to  substitute  conditions  never  imposed 
in  any  case  of  alien  pardon,  such  as  baptism  of  the 
Holy  Spirit  or  any  direct  supernatural  agency  ? 

In  connection  with  the  preaching  of  the  gospel  at 
Antioch  we  have  the  third  mention  of  Barnabas,  who 
became  a  traveling  companion  of  Saul.  We  are  in- 
formed that  "Then  tidings  of  these  things  came  unto 
the  ears  of  the  church  which  was  in  Jerusalem,  and 
they  sent  forth  Barnabas  that  he  should  go  as  far  as 
Antioch,  who,  when  he  came  and  had  seen  the  grace 
of  God,  was  glad  and  exhorted  them  all  that  with  pur- 
pose of  heart  they  would  cleave  unto  the  Lord:  for 
he  was  a  good  man  and  full  of  the  Holy  Spirit,  and  of 
faith,  and  much  people  was  added  unto  the  Lord.*'* 
Then  Barnabas  departed  to  Tarsus  to  seek  Saul,  and 

•  Acts  xi.  22-24. 
II 


'i62  THE  CHURCH  OF  CHRIST 

when  he  found  him  he  returned  with  him  to  Antioch, 
where  they  preached  to  great  multitudes  for  a  whole 
year.  "And  the  disciples  were  called  Christians  first 
in  Antioch."^  The  church  at  Antioch  having  been 
informed  by  the  prophet  Agabus  of  an  impending 
famine,  "determined  to  send  relief  to  the  brethren 
dwelling  in  Judea,"  which  they  did  "  by  the  hands  of 
Barnabas  and  Saul."^  Thus  the  Gentiles,  having 
been  made  partakers  of  the  spiritual  blessings  of  the 
Jewish  Christians,  showed  their  gratitude  by  minister- 
ing unto  them  in  "  carnal  things."  ^  The  historian  now 
comes  back  to  things  which  occurred  in  Jerusalem, 
giving  an  account  of  the  slaying  of  James,  the  brother 
of  John,  by  Herod,  with  the  sword.  And  when  he 
saw  that  this  "pleased  the  Jews,  he  proceeded  further 
to  take  Peter  also."  Here  follows  the  history  of 
Peter's  imprisonment,  the  incessant  prayer  of  the 
church  to  God  for  him,  his  deliverance  at  night  by  the 
angel  of  God,  his  reception  at  the  house  of  Mary,  the 
mother  of  Mark,  "where  many  were  gathered  together 
praying,"^  and  the  smiting  of  Herod  and  his  violent 
death.  After  this  we  are  informed  that  "the  word  of 
God  grew  and  multiplied,  and  Barnabas  and  Saul  re- 
turned from  Jerusalem  where  they  had  fulfilled  their 
ministry  and  took  with  them  John  whose  surname 
was  Mark."® 

Here  at  Antioch  began  the  real  life-work  of  Saul. 
From  this  on  we  have  to  look  to  the  record  of  Saul's 
travels  and  preaching  for  the  history  of  all  specific 

*  Acts  xi.  26.  ^  Acts  xi.  30.  *=  Rom.  xv.  27. 

^  Acts  xii.  12.  ®  Acts  xii.  24,  25. 


CHURCH  MISSIONARY  WORK       163 

cases  of  pardon.  After  the  close  of  the  nth  chapter 
of  Acts  we  have  no  further  record  of  the  preaching 
of  any  apostle  or  the  pardon  of  any  sinner,  except 
what  we  learn  through  Paul  and  his  traveling  com- 
panions. We  are  informed  that  "in  the  church  at 
Antioch  there  were  certain  prophets  and  teachers " 
who,  "  as  they  ministered  unto  the  Lord  and  fasted, 
the  Holy  Spirit  said.  Separate  me  Barnabas  and  Saul 
for  the  work  whereunto  I  have  called  them.  And 
when  they  had  fasted  and  prayed  and  laid  their  hands 
on  them  they  sent  them  away."  *  Here  we  have  the 
church  at  Antioch  with  its  large  Gentile  membership 
sending  Saul  with  Barnabas  on  the  first  missionary 
journey.  Paul  made  three  missionary  tours,  the  first 
through  Asia  Minor,  the  last  two  through  Asia  Minor 
and  part  of  Europe.  He  began  all  three  of  these 
journeys  from  Antioch,  and  closed  the  last  one  at  Jeru- 
salem. The  city  of  Antioch,  aside  from  Jerusalem, 
was  the  most  important  place  connected  with  the 
early  spread  of  Christianity.  So  far  as  the  record 
shows  it  was  here  that  Christianity  first  took  root 
among  the  Gentiles.  This  church  was  large,  for  we 
are  informed  that  "a  great  number  believed  and 
turned  unto  the  Lord  " ;  and  again,  under  the  preach- 
ing of  Barnabas,  "a  great  multitude  was  added  to  the 
Lord."  Here  the  disciples  were  first  called  "Chris- 
tians," which  has  designated  them  both  in  suffering 
and  triumph  through  all  the  ages  since.  During  the 
first  part  of  this  missionary  tour  of  Saul  and  Barnabas, 
Mark  was  with  them.  They  sailed  to  Cyprus  and 
^  *  Acts  xiii.  2,  3. 


i64  THE'  CHURCH  OF  CHRIST 

preached  in  the  synagogue  of  the  Jews.  But  the  first- 
mentioned  convert  is  a  Gentile,  Sergius  Paulus,  the 
proconsul  of  the  country,  "Who  called  for  Barnabas 
and  Saul,  and  desired  to  hear  the  word  of  God ."  But 
"a  certain  sorcerer,  a  false  prophet — a  Jew — whose 
name  was  Bar- Jesus,  .  .  .  withstood  them,  seeking  to 
turn  away  the  proconsul  from  the  faith."  *  He  was 
smitten  with  blindness. 

Saul  is  here  for  the  first  time  called  Paul.  And 
from  this  on  he  is  designated  by  the  name  of  Paul. 
"And  when  the  pro-consul  saw  what  was  done  he  be- 
lieved, being  astonished  at  the  doctrine  of  the  Lord."^ 
Here  it  will  be  observed  that  only  belief  is  stated,  but 
it  is  not  stated  to  the  exclusion  of  any  other  require- 
ments. After  this  "Paul  and  his  company  having 
set  sail  from  Paphos  came  to  Perga  in  Pamphylia; 
and  John,  departing  from  them,  returned  to  Jerusa- 
lem. But  when  they  departed  from  Perga  they  came 
to  Antioch  in  Pisidia  and  went  into  the  synagogue  on 
the  sabbath  day  and  sat  down.  And  after  the  reading 
of  the  law  and  the  prophets  the  rulers  of  the  synagogue 
sent  unto  them  saying.  Ye  men,  and  brethren,  if  ye 
have  any  word  of  exhortation  for  the  people,  speak."  ^ 
When  this  invitation  was  extended  Paul  arose  and  de- 
livered a  discourse  covering  the  whole  sweep  of  Jewish 
history  from  the  time  of  the  captivity  in  Egypt  until 
the  death  of  Jesus  under  Pilate.  He  appealed  to  the 
Law  and  the  Prophets  and  the  Psalms,  the  testimony 
of  John  the  Baptist  and  the  fulfilment  of  all  that  was 
written  in  regard  to  Jesus,  to  His  death  and  to  th^ 

•  Acts  xiii.  6-8.  ^  Acts  xiii.  12.  ^  Acts  xiii.  13, 15. 


CHURCH  MISSIONARY  WORK       165 

ample  testimony  of  many  witnesses  in  regard  to  His 
resurrection,  and  concludes  by  saying:  "Be  it  known 
unto  you,  therefore,  men  and  brethren,  that  through 
this  man  is  preached  unto  you  the  forgiveness  of  sins, 
and  by  him  all  that  believe  are  justified  from  all 
things  from  which  ye  could  not  be  justified  by  the  law 
of  Moses."  *  No  wonder,  after  hearing  such  startling 
news,  that  "when  the  Jews  were  gone  out  of  the  syna- 
gogue the  Gentiles  besought  that  these  words  might 
be  preached  to  them  the  next  sabbath.  .  .  .  And  the 
next  sabbath  day  came  almost  the  whole  city  together 
to  hear  the  word  of  God.  But  when  the  Jews  saw  the 
multitude  they  were  filled  with  envy  and  spake  against 
those  things  which  were  spoken  by  Paul,  contradict- 
ing and  blaspheming.  Then  Paul  and  Barnabas 
spoke  out  boldly  and  said.  It  was  necessary  that  the 
word  of  God  should  first  be  spoken  to  you,  but  seeing 
ye  thrust  it  from  you,  and  judge  yourself  unworthy 
of  eternal  life,  lo,  we  turn  to  the  Gentiles.  For  so  hath 
the  Lord  commanded  us  saying,  I  have  set  thee  for  a 
light  of  the  Gentiles,  that  thou  shouldest  be  for  salva- 
tion unto  the  ends  of  the  earth.  And  the  Gentiles 
hearing  this  rejoiced  and  glorified  the  word  of  the 
Lord.  And  as  many  as  were  disposed  to  eternal  life 
believed.  And  the  word  of  the  Lord  was  spread 
abroad  throughout  all  the  region."^  Here  again  we 
are  informed  that  the  Gentiles  hearing  believed.  But 
the  Jews  raised  "persecution  against  Paul  and  Barna- 
bas, and  expelled  them  out  of  their  coasts,  but  they 
shook  off  the  dust  of  their  feet  against  them  and  came 
^  Acts  ix.  13-32.  ^  Acts  xiii.  46-49. 


i66  THE  CHURCH  OF  CHRIST 

unto  Iconium.     And  the  disciples  were  filled  with  joy 
and  with  the  Holy  Spirit."^ 

Being  again  driven  through  the  influence  of  the 
Jews  from  Iconium,  they  went  to  Lystra  and  Derbe. 
Here  they  preached  the  gospel,  and  at  Lystra  Paul 
healed  a  man  who  had  been  lame  from  his  birth, 
"  which,  when  the  people  saw,  they  said.  The  gods  are 
come  down  to  us  in  the  likeness  of  men.  And  they 
called  Barnabas,  Jupiter;  and  Paul,  Mercurius,  be- 
cause he  was  the  chief  speaker."  Then  the  priest 
brought  oxen  and  garlands  and  would  have  offered 
sacrifice  with  the  people.  We  will  now  quote  in  full 
the  first  recorded  speech  of  Paul  to  the  Gentiles: 
"Which  when  the  apostles,  Barnabas  and  Paul  heard 
of,  they  rent  their  clothes,  and  ran  in  among  the  peo- 
ple, crying  out,  and  saying.  Sirs,  why  do  ye  these 
things  ^  We  also  are  men  of  like  passions  with  you, 
and  preach  unto  you  that  ye  should  turn  from  these 
vanities  unto  the  living  God,  which  made  heaven  and 
earth,  and  the  sea,  and  all  things  that  are  therein: 
who  in  times  past  suffered  all  nations  to  walk  in  their 
own  ways.  Nevertheless  he  left  not  himself  without 
witness,  in  that  he  did  good  and  gave  us  rain  from 
heaven  and  fruitful  seasons,  filling  our  hearts  with 
food  and  gladness.  And  with  these  sayings  scarce 
restrained  they  the  multitudes  from  doing  sacrifice 
unto  them."^  We  call  attention  to  this  argument 
in  contrast  with  his  preaching  to  the  Jews,  and  that 
he  made  no  reference  to  prophecy  and  the  Jewish 
Scriptures.  After  all  this,  through  the  influence  of 
*  Acts  xiii.  50-52.  ^  Acts  xiv.  14-18. 


CHURCH  MISSIONARY  WORK       167 

some  of  the  Jews  who  had  come  from  Antloch  and 
Iconium,  Paul  was  stoned  in  this  same  city  and  left 
for  dead,  but  reviving  soon  "the  next  day  he  departed, 
with  Barnabas,  to  Derbe.*'  Here  they  preached  the 
gospel  "  and  taught  many  and  returned  to  Lystra,  to 
Iconium,  and  to  Antioch,  confirming  the  souls  of  disci- 
ples. .  .  .  And  when  they  had  ordained  them  elders 
in  every  church,  and  had  pr.ayed  with  fasting,  they 
commended  them  to  the  Lord  on  whom  they  be- 
lieved.*** Continuing  their  journey  they  passed 
through  other  districts  and  cities,  and  after  an  absence 
of  some  six  years  they  sailed  from  Attalia  to  Antioch 
in  Syria,  whence  they  had  been  commended  to  the 
grace  of  God  for  the  work  which  they  had  accom- 
plished. "And  when  they  were  come  and  had  gath- 
ered the  church  together  they  rehearsed  all  that  God 
had  done  with  them  and  how  he  had  opened  the  door 
of  faith  unto  the  Gentiles.  And  there  they  abode  a 
long  time  with  the  disciples.**^  Thus  ended  the  first 
missionary  journey,  full  of  joy  and  sorrow,  suflFering 
and  triumph. 

*  Acts  xiv.  20-23.  ^  Acts  xiv.  27,  28. 


CHAPTER  XXII 

THE   FIRST  COUNCIL 

The  Conference  at  Jerusalem.     Judaism  and  Christianity.     Cor- 
rupt Religions.     The  Decree  and  its  Binding  Force. 

During  the  time  that  Paul  remained  at  Antioch  a 
question  of  vast  importance  to  the  Church  of  Christ 
in  regard  to  the  law  of  Moses  was  raised,  discussed, 
and  finally  decided  at  Jerusalem.  There  were  "cer- 
tain men  came  down  from  Judea  and  taught  the 
brethren.  Except  ye  are  circumcised  after  the  custom 
of  Moses  ye  can  not  be  saved."  Paul  and  Barnabas 
disputed  this,  having  no  little  discussion  with  them. 
It  was  finally  "determined  that  Paul  and  Barnabas 
and  certain  other  of  them  should  go  up  to  Jerusalem 
unto  the  apostles  and  elders  about  this  question."* 
"They  therefore  being  brought  on  their  way  by  the 
Church  passed  through  both  Phoenicia  and  Samaria, 
declaring  the  conversion  of  the  Gentiles,  and  they 
caused  great  joy  unto  all  the  brethren,  and  when  they 
were  come  to  Jerusalem  they  were  received  of  the 
church  and  of  the  apostles  and  elders,  and  they  re- 
hearsed all  things  that  God  had  done  with  them." 
But,  strange  to  relate,  there  were  even  in  the  church 
at  Jerusalem  members  of  the  sect  of  the  Pharisees 
who  contended  "that  it  was  needful  to  circumcise 

*  Acts  XV.  2. 

i68 


THE  FIRST  COUNCIL  169 

them  and  to  command  them  to  keep  the  law  of 
Moses."  ^  This  council  is  a  very  important  one,  con- 
sequently we  will  quote  its  proceedings  in  full. 

"And  when  there  had  been  much  questioning 
Peter  rose  up  and  said  unto  them,  Brethren,  ye  know 
that  a  good  while  ago  God  made  choice  among  you 
that  by  my  mouth  the  Gentiles  should  hear  the  word 
of  the  gospel  and  believe.  And  God  who  knoweth 
the  heart  bear  them  witness,  giving  them  the  Holy 
Spirit  even  as  he  did  unto  us;  and  he  made  no  distinc- 
tion between  us  and  them,  cleansing  their  hearts  by 
faith .  Now,  therefore,  why  make  ye  trial  of  God  that 
ye  should  put  a  yoke  upon  the  neck  of  the  disciples 
which  neither  our  fathers  nor  we  were  able  to  bear  ^ 
But  we  believe  that  we  shall  be  saved  through  the 
grace  of  the  Lord  Jesus  in  like  manner  as  they.  And 
all  the  multitude  kept  silence,  and  hearkened  unto 
Barnabas  and  Paul  rehearsing  what  signs  and  won- 
ders God  had  wrought  among  the  Gentiles  through 
them.  And  after  they  had  held  their  peace  James 
answered,  saying.  Brethren,  hearken  unto  me:  Sym- 
eon  (Peter)  hath  rehearsed  how  first  God  visited  the 
Gentiles,  to  take  out  of  them  a  people  for  his  name. 
And  to  this  agree  the  words  of  the  prophets;  as  it  is 
written.  After  these  things  I  will  return,  and  I  will  build 
again  the  tabernacle  of  David  which  is  fallen;  and  I 
will  build  again  the  ruins  thereof,  and  will  set  it  up: 
That  the  residue  of  men  may  seek  after  the  Lord  and 
all  the  Gentiles  upon  whom  my  name  is  called,  saith 
the  Lord  who  maketh  these  things  known  from  of  old. 
^  Acts  XV.  3-5. 


I70         THE  CHURCH  OF  CHRIST 

Wherefore  my  judgment  is  that  we  trouble  not  them 
that  from  the  Gentiles  turn  to  God;  but  we  enjoin 
them  that  they  abstain  from  pollutions  of  idols  and 
from  fornication  and  from  what  is  strangled  and 
from  blood.  For  Moses  from  generations  of  old  hath 
in  every  city  them  that  preach  him,  being  read  in  the 
synagogues  every  Sabbath.  Then  it  seemed  good  to 
the  apostles  and  the  elders  with  the  whole  church,  to 
choose  men  out  of  their  company  and  send  them  to 
Antioch  with  Paul  and  Barnabas,  namely,  Judas, 
called  Barsabas,  and  Silas,  chief  men  among  the 
brethren,  and  they  wrote  thus  by  them.  The  apostles 
and  the  elders,  brethren  unto  the  brethren  who  are  of 
the  Gentiles  in  Antioch  and  Syria,  and  Cilicia,  greet- 
ing: Forasmuch  as  we  have  heard  that  certain  who 
went  out  from  us  have  troubled  you  with  words  sub- 
verting your  souls;  to  whom  we  gave  no  command- 
ment; it  seemed  good  unto  us  having  come  to  one 
accord  to  choose  out  men  and  send  them  unto  you 
with  our  beloved  Barnabas  and  Paul,  men  that  have 
hazarded  their  lives  for  the  name  of  our  Lord  Jesus 
Christ.  We  have  sent  therefore  Judas  and  Silas  who 
themselves  also  shall  tell  you  the  same  things  by  word 
of  mouth.  For  it  seemed  good  to  the  Holy  Spirit  and 
to  us  to  lay  upon  you  no  greater  burden  than  these 
necessary  things :  that  ye  abstain  from  things  sacrificed 
to  idols,  and  from  blood,  and  from  things  strangled, 
and  from  fornication;  from  which  if  ye  keep  yourselves 
it  shall  be  well  with  you.  Fare  ye  well.  So  they  when 
they  were  dismissed  came  down  to  Antioch;  and  hav- 
ing gathered  the  multitude  together  they  delivered  the 


THE  FIRST  COUN 


epistle;  and  when  they  read  it  they  rejoiced  for  the 
consolation.'*  * 

It  is  a  remarkable  fact  that  this  is  the  only  council 
of  which  we  have  any  record  in  the  New  Testament 
as  having  been  held  to  consider  the  binding  obliga- 
tions of  any  religious  principle;  it  was  held  to  consider 
a  question  which  caused  then,  and  still  causes,  much 
strife  among  the  believers  in  Christ.  There  is  this 
difference,  however,  between  those  engaged  in  this  dis- 
pute then  and  now.  Then  it  was  the  Jewish  Christians 
endeavoring  to  bind  Jewish  law  on  Gentile  Christians. 
Now,  the  dispute  is  wholly  confined  to  the  Gentiles, 
many  of  whom  are  not  content  with  the  self-imposed 
bondage  of  the  Jewish  law,  but,  while  galling  under 
the  yoke,  seek  to  impose  many  of  its  burdens  on  others. 
It  will  be  observed  this  conference  was  convened  be- 
cause of  a  request  from  the  church  at  Antioch,  which 
sent  a  committee  composed  of  Paul,  Barnabas,  and 
others,  for  an  opinion  upon  a  troublesome  and  dis- 
puted question  raised  among  them  by  members  of  the 
church  at  Jerusalem.  The  committee  was  "  received 
of  the  church  and  the  apostles  and  the  elders."  As 
to  the  proceedings,  first,  Barnabas  and  Paul  told  their 
story.  After  much  "questioning"  (discussion)  Peter 
spoke  of  his  presentation  of  the  gospel  to  the  Gentiles 
and  its  reception  by  them.  Then  the  multitude  kept 
silence  while  Barnabas  and  Paul  rehearsed  the  signs 
and  wonders  God  wrought  among  the  Gentiles  by 
them.  Then  James  spoke,  referring  to  Peter's  work 
and  to  prophecy  in  regard  to  the  Gentiles,  closing  with  a 
*Acts  XV.  7-31. 


172  THE  CHURCH  OF  CHRIST 

recommendation  which  was  approved  by  "  the  apostles, 
and  the  elders  with  the  whole  Church."  It  is  said  they 
all  with  one  accord  indorsed  the  action.  The  recom- 
mendation or  decree  was  given  unanimously,  the  Holy 
Spirit  approving.  In  the  message  from  the  confer- 
ence they  stated  that  it  was  from  "the  apostles  and 
elders,  brethren,  to  the  brethren."  It  was  not  sent  to 
the  officers  of  the  church,  but  to  the  brethren  among 
the  Gentiles.  The  significant  thing  is,  that  even  here 
under  the  apostles  and  in  Jerusalem  is  convened  one 
of  the  most  representative  bodies  of  which  we  have 
any  record — that  the  whole  Church,  together  with  the 
apostles  and  elders,  took  part,  and  all  with  one  accord 
joined  in  the  recommendation.  The  apostles  them- 
selves did  not  usurp  or  claim  authority  over  the  elders 
of  the  church  or  its  members.  Here  is  demonstrated 
the  dignity  and  authority  of  the  members  of  the  church, 
that  each  citizen  of  the  kingdom  was  sovereign  and 
was  so  recognized  by  the  apostles  and  elders.  It  was 
not  a  council  as  many  in  succeeding  ages  have  been, 
composed  of  high  church  dignitaries  alone,  usurping 
authority  and  commanding  obedience  to  their  decrees, 
but  it  seemed  good  to  the  whole  church  to  issue  a  de- 
cree enjoining  only  necessary  things  upon  the  brethren 
among  the  Gentiles.  This  is  one  of  the  best  models  for 
a  deliberative  body  that  is  recorded  anywhere  in  his- 
tory, whether  religious  or  political.  The  decree  was  not 
an  edict  or  bull  of  a  pope,  but  the  recommendation  of 
a  deliberative  body.  It  may  be  noticed  that  Peter  was 
in  this  body,  and  spoke  in  very  diflPerent  language  from 
his  so-called  successor  at  Rome.     He  issued  no  edicts 


THE  FIRST  COUNCIL  173 

such  as  emanate  from  that  source  to  bishops  and  car- 
dinals who  command  the  churches  to  obey  his  au- 
thority, but  only  made  a  recommendation  which  was 
seconded  by  James  and  unanimously  approved  by  the 
whole  Church,  the  Holy  Spirit  concurring.  Notwith- 
standing this  full  discussion  and  this  important  de- 
cision, some  in  modern  times  have  become  more  like 
Jews,  both  in  spirit  and  teaching,  than  Christians. 
They  have  formed  organizations,  fashioned  their  in- 
stitutions with  ritualistic  service,  with  priests  having 
robes,  conducting  ceremonies,  and  performing  rites 
more  like  Moses  than  Christ.  Many  assemblies, 
councils,  and  ecclesiastical  organizations  to-day  exer- 
cise more  authority,  issue  more  edicts,  and  impose 
more  burdens  on  their  subjects  than  did  the  Jewish 
council  or  sanhedrin  at  Jerusalem  on  the  Jews.  Per- 
sons who  are  conversant  with  history  and  informed  in 
regard  to  the  Christian  religion  of  to-day,  as  preached 
and  practised  by  many,  will  recognize  at  once  that  a 
large  per  cent  of  it  is  composed  of  about  equal  parts  of 
Judaism,  heathenism,  and  Christianity.  (See  infra. 
Chapter  XXXV,  page  276.) 

Protestantism  is  not  free  from  this  admixture.  In 
many  of  the  denominations  it  is  not  difficult  to  recog- 
nize Judaism  in  preaching  and  practise.  "  Even  unto 
this  day  when  Moses  is  read  the  vail  is  upon  their 
heart."  ^  Some  forms  of  worship  partake  too  much 
of  the  character  of  heathen  worship.  We  should  not 
approach  God  in  the  boisterous  manner  of  the  proph- 
ets of  Baal,  who  were  mocked  by  Elijah,^  but  should 
*  2  Cor.  iii.  15.  ^  Kings  xviii.  26-28. 


174  THE  CHURCH  OF  CHRIST 

worship  God  as  a  Father,  and  be  assured  that  a  "  meek 
and  quiet  spirit  is  in  the  sight  of  God  of  great  price."  ^ 
We  now  remark  that  there  is  no  intimation  in  this 
decree  that  the  gospel  was  not  complete  in  itself,  en- 
joining all  that  is  right  and  forbidding  all  that  is 
wrong,  without  regard  to  the  law  of  Moses.  But  the 
reason  for  sending  this  letter  was  evidently  twofold. 
First,  to  settle  the  dispute  in  regard  to  binding  the  law 
of  Moses  on  the  Gentiles.  And,  second,  to  conciliate 
the  Jewish  Christians  in  the  various  cities.  The  rea- 
son assigned  by  James  for  this  action  was  because 
"Moses  was  preaching  in  every  city,  being  read  in  the 
synagogue  every  sabbath  day."  The  law  of  Moses 
was  strict  in  regard  to  things  mentioned  in  this  decree. 
It  will  be  observed  that  only  one  matter  forbidden 
had  strictly  a  moral  bearing.  This  was  practised  to 
a  great  extent,  and  being  common,  it  was  difficult  to 
prohibit  this  crime.  They  may  have  been  required 
to  abstain  from  the  other  matters  simply  because  they 
were  an  abomination  to  the  Jews.  Paul  did  not  there- 
after seem  to  place  much  stress  on  eating  meats  of- 
fered to  idols,  but  makes  it  a  matter  of  conscience,  and 
would  not  eat  any  meat  if  it  would  cause  his  brethren 
to  stumble.^  In  regard  to  abstaining  from  things 
strangled  and  from  blood,  there  is  a  difference  of 
opinion  whether  this  was  meant  to  be  observed  by  all 
people  and  through  all  time,  or  was  intended  only  to 
conciliate  the  Jewish  Christians  in  the  various  cities 
of  that  age.  It  is  safest,  however,  to  abstain  from 
such  food  now.  It  is  known  that  animals  which  are 
*  I  Pet.  iii.  4.  ^  I  Cor.  viii.  passim. 


THE  FIRST  COUNCIL  175 

fed  on  blood  become  more  savage,  and  its  use  may 
tend  to  brutalize  man.  When  the  epistle  had  been 
read  to  the  multitude  at  Antioch  "they  rejoiced  for 
the  consolation."  Paul  on  his  next  journey  carried 
this  decree  with  him.  He  went  through  the  cities  de- 
livering it  to  be  kept.  ^  Upon  this  decree  we  will  re- 
mark that  the  crime  which  is  prohibited  is  also  de- 
nounced in  the  New  Testament  Scriptures.  We  do 
not  look  to  the  decree  alone  for  its  prohibition.  We 
have  no  right,  therefore,  to  infer  that  it  was  prohib- 
ited simply  because  it  was  a  part  of  the  law  of  Moses. 
If  this  decree  was  enjoined  because  it  contained 
things  which  were  part  and  parcel  of  the  Mosaic  law, 
they  are  the  only  things  enjoined  after  the  death  of 
Christ  for  a  similar  reason.  The  things  enjoined 
under  Christ  are  enjoined  by  virtue  of  His  authority, 
and  not  by  virtue  of  any  authority  inspired  or  unin- 
spired before  Him.  He  said,  "All  authority  hath 
been  given  unto  me  in  heaven  and  on  earth."  ^  He 
delegated  authority  to  His  ambassadors,  saying,  "  as 
the  Father  hath  sent  me,  even  so  send  I  you."*^ 
All  preceding  religions  were  abolished  by  Him.  The 
patriarchal  religion,  which  was  given  to  the  whole 
world,  was  superseded  by  Christ.  The  Jewish  re- 
ligion, given  to  that  people  alone  for  a  specific  pur- 
pose, was  taken  out  of  the  way.  All  its  ceremonies, 
all  its  ordinances,  all  its  laws,  even  its  very  constitu- 
tion written  and  engraven  on  stone,  were  abolished 
under  Christ.^    Moses,  the  great  law-giver,  Elijah, 

*  Acts  xvi.  4.  ^'Matt.  xxviii.  i8. 

^  John  XX.  21.  ^  2  Cor.  iii.  passim. 


176  THE  CHURCH  OF  CHRIST 

the  great  prophet,  the  representatives  of  all  Jewish  law 
and  all  prophecy  given  before  Jesus,  came  back  from 
the  regions  of  the  dead  and  amid  scenes  of  indescriba- 
ble glory  on  the  Mount  of  Transfiguration  laid  down 
their  commissions  at  His  feet  and  talked  with  Him 
about  His  death  for  the  redemption  of  the  human 
race.  *  God  recalled  them  and  vested  Jesus  with  all 
authority, saying,  from  a  bright  cloud  above,  "This  is 
my  beloved  Son,  hear  ye  him."  The  Christian  world 
now  is  as  free  from  the  binding  authority  of  all  religion 
given  before  Christ  as  any  nation  is  civilly  free  from 
another.  The  law  which  was  added  to  the  promise 
concerning  Christ "  on  account  of  transgression  "  ^  until 
He  should  come,  fulfilled  its  end  and  passed  away,  but 
from  all  this  it  does  not  follow  that  there  is  not  much 
reenacted  under  Christ  which  was  enjoined  under 
Moses  and  the  prophets.  All  that  was  moral  and 
that  was  eternally  right,  both  as  regards  man  and  God, 
embraced  in  the  former,  was  reenacted  under  Christ. 
But  it  is  therefore  not  to  be  observed  now  because 
Moses  and  the  prophets  enjoined  it,  but  because  it  is 
right  and  Christ  and  His  ambassadors  commanded  it. 
We  as  Americans  do  not  now  submit  to  any  law  be- 
cause it  was  formerly  enjoined  upon  the  colonies  by 
Great  Britain,  but  because  it  is  reenacted  by  the  Con- 
stitution or  laws  of  our  government.  After  our  fore- 
fathers had  abolished  the  English  law  and  rule  in  the 
colonies  they,  in  forming  a  new  nation,  reenacted  all 
such  laws  as  were  considered  just  and  right  and 
adapted  to  our  form  of  government.  Not  only  so, 
*Matt.  xvii.  passim.  ^Gal.  iii.  17-29. 


THE  FIRST  COUNCIL  177 

but  they  added  many  others  with  the  intention  of 
promoting  greater  good  and  giving  greater  liberty. 
So  Jesus,  in  estabHshing  His  Church  or  Kingdom, 
enacted  all  that  was  moral,  just,  and  good.  Not, 
however,  because  such  principles  were  found  in  the 
Jewish  law  or  religion,  but  because  they  were  right 
in  themselves.  Not  only  so,  but  He  went  beyond  all 
law  and  all  religion  which  preceded  Him,  and  enjoined 
a  higher  morality  and  purer  devotion  and  deeper  love 
than  were  known  before  on  earth. 

The  importance  of  the  decree  and  its  bearing  on  the 
subject  in  hand  will  be  seen  when  it  is  observed  that 
many  religious  teachers  even  now  refer  inquiring  sin- 
ners to  the  Old  Testament  Scriptures  for  terms  of 
pardon,  for  instructions  in  regard  to  the  forgiveness 
of  sins,  for  the  answer  to  the  question.  What  must  I 
do  to  be  saved  ^  But  if  language  has  meaning,  and 
inspiration  authority,  then  may  we  understand  that 
this  decree  freed  once  and  forever  all  Gentiles  from  the 
yoke  of  Jewish  bondage,  and  since  it  was  issued  no 
man,  no  ange^  has  had  any  authority  to  bind  any  part 
of  the  Jewish  religion  on  the  Gentile  world  not  re- 
enacted  under  Christ. 
12 


CHAPTER  XXIII 

THE  DECREE  OF  THE  COUNCIL 

Paul's  Second  Missionary  Journey.  The  Decree  Delivered  to  the 
Churches.  Timothy  and  Luke.  Paul  in  Europe.  Conversion 
of  Lydia. 

After  the  decree  had  been  deHvered  to  the  church 
at  Antioch  and  they  had  rejoiced  for  the  "consola- 
tion," Judas  and  Silas  remained  for  some  time  ex- 
horting and  confirming  the  brethren.  When  they 
had  fulfilled  their  mission  "it  pleased  Silas  to  abide 
there  still."  Paul  and  Barnabas  also  remained  for  a 
time  in  Antioch,  "teaching  and  preaching  the  word 
of  the  Lord."  Then  Paul  proposed  to  Barnabas  to 
revisit  with  him  the  brethren  in  every  city  where  they 
had  preached.  Barnabas  was  willing  to  do  this,  but 
determined  to  take  with  him  his  sister's  son,  Mark.^ 
But  Paul  objected  on  account  of  Mark  having  left 
them  while  on  a  former  journey,  not  going  with  them 
to  the  work,  "and  the  contention  was  so  sharp"  that 
they  parted,  "and  Barnabas  took  Mark  and  sailed 
unto  Cyprus,"  his  native  country.  "And  Paul  chose 
Silas  and  departed,  being  recommended  by  the 
brethren  unto  the  grace  of  God."  Paul,  in  com- 
mencing this  second  missionary  journey,  went  first 
"  through  Syria  and  Cilicia  confirming  the  churches."  ^ 

*  Col.  iv.  10.  ^  Acts  XV.  32-41. 

178 


THE  DECREE  OF  THE  COUNCIL    179 

And  then  came  to  "Derbe  and  Lystra."  There  was 
here  a  certain  disciple  named  Timotheus,  whose 
mother  was  a  Jewess,  but  whose  father  was  a  Greek. 
As  Paul  desired  that  he  should  go  with  him  he  "  cir- 
cumcised him,  because  of  the  Jews  which  were  in 
those  quarters ;  for  they  all  knew  that  his  father  was 
a  Greek.  And  as  they  went  through  the  cities  they 
delivered  to  them  the  decree  to  keep  that  was  or- 
dained by  the  apostles  and  elders  who  were  in  Jeru- 
salem. The  churches  were  established  in  the  faith, 
and  increased  in  numbers  daily.''  * 

It  is  a  fact  worthy  of  remark  that  while  Paul  was 
passing  through  the  cities  of  Asia  Minor,  delivering 
the  final  decree  of  the  apostles  and  elders  freeing  the 
Gentile  world  from  Judaism  and  triumphing  in  the 
liberty  of  the  gospel,  he  caused  Timothy  to  be  cir- 
cumcised. But  the  reason  for  this  is  given.  It  was 
on  account  of  the  Jews  who  were  in  those  parts.  It 
was  done  that  they  might  not  be  offended  in  having 
an  uncircumcised  person  preach  to  them.  It  will  be 
observed  that  Timothy  had  become  a  disciple  before 
this — no  doubt  on  Paul's  former  visit — but  was  not 
required  to  be  circumcised  until  Paul  desired  him  for 
the  work  of  the  ministry.  He  was  in  Christ  before 
this,  and  Paul  taught  that "  in  Christ  Jesus  neither  cir- 
cumcision availeth  anything  nor  uncircumcision."^ 
It  is  here  we  have  the  first  mention  of  Timothy,  who 
afterward  became  so  famous  and  so  endeared  to 
Paul. 

When  Paul  and  Silas  had  been  joined  by  Timothy, 
»  Acts  xvi.  1-5.  ^  Gal.  v.  6. 


i8o  THE  CHURCH  OF  CHRIST 

the  historian  only  names  the  districts  in  Asia  Minor 
through  which  they  passed  and  their  course  directed 
by  the  Holy  Spirit  until  they  came  down  to  Troas. 
At  this  place  "  a  vision  appeared  to  Paul  in  the  night. 
There  stood  a  man  of  Macedonia  and  prayed  him, 
saying,  Come  over  into  Macedonia  and  help  us."^ 
Here  the  party  was  joined  for  the  first  time  by  Luke, 
the  sacred  historian  who  wrote  the  Acts.  He  now 
ceases  to  speak  of  them  as  "they,"  and  substitutes  the 
word  "we." 

This  is  the  first  ray  of  historical  light  we  have  in 
regard  to  Luke.  He  is  mentioned  only  three  times 
hereafter.  There  is  nothing  known  with  certainty  in 
regard  to  his  nationality,  parentage,  birthplace,  or 
burial  place.  No  herald  has  announced  his  birth,  no 
biographer  sketched  his  life,  no  monument  marks  his 
tomb.  And  yet  he  is  one  of  the  most  important  char- 
acters who  ever  lived  or  acted  on  the  stage  of  human 
life.  To  him  we  owe  a  debt  of  gratitude  for  one  of 
the  most  complete  histories  of  the  life  of  Jesus,  for  the 
only  history  of  the  organization  of  the  Church,  for  the 
only  record  of  any  discourses  delivered  by  any  apostle 
or  evangelist,  for  the  only  record  of  the  great  events 
and  great  men  connected  with  the  early  spread  of 
Christianity  over  the  world,  and  for  a  history  of  the 
eventful  life  of  Paul,  closing  with  his  imprisonment 
at  Rome.  No  other  historian  of  the  New  Testament 
has  covered  so  many  and  so  great  events,  laden  with 
such  deep  interest  to  the  human  race.  He  is  called 
by  Paul  "the  beloved  physician."  He  not  only 
*  Acts  xvi.  9. 


THE  DECREE  OF  THE  COUNCIL    i8i 

traveled  with  Paul  and  journeyed  with  him  to  Rome, 
and  was  with  him  in  his  first  imprisonment,  but  re- 
mained alone  with  him  when,  he  said,  "the  time  of 
my  departure  is  come." 

After  Paul  had  seen  the  vision  and  been  joined  by 
Luke,  they  sailed  from  Troas  for  Europe.  Landing  on 
the  continent  at  Neapolis,  they  journeyed  to  Philippi, 
which  was  the  chief  city  in  that  part  of  Macedonia. 
Being  a  Roman  colony,  it  had  special  privileges. 
Luke  now  says:  "And  we  were  in  that  city  abiding 
certain  days,  and  on  the  sabbath  day  we  went  forth 
out  of  the  gate  by  a  riverside  where  prayer  was  wont 
to  be  made.  And  we  sat  down  and  spake  to  the 
women  who  were  come  together.  And  a  certain  wo- 
man named  Lydia,  a  seller  of  purple,  of  the  city  of 
Thyatira,  who  worshiped  God,  heard  us:  whose  heart 
the  Lord  opened  to  give  heed  unto  the  things  which 
were  spoken  by  Paul.  And  when  she  was  baptized, 
and  her  household,  she  besought  us,  saying.  If  ye  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my 
house  and  abide  there.  And  she  constrained  us."* 
Here  we  have  given  the  first  account  of  the  preaching 
of  the  gospel  in  Europe,  and  the  first  convert  was  an 
Asiatic  woman  who,  like  Cornelius,  was  a  worshiper 
of  God.  Here  began  the  sowing  of  the  seed  on  the 
continent  of  Europe,  which  soon  became  the  great 
battle-field  of  the  cross. 

In  regard  to  Paul's  preaching  at  Philippi,  we  will 
observe  that  he  sought  first  to  preach  to  the  worship- 
ers of  the  true  God.  Consequently  he  went  to  a 
*  Acts  xvi.  12-15. 


i82  THE  CHURCH  OF  CHRIST 

place  where  they  were  known  to  congregate  on  the 
Sabbath.  The  result  of  this  speaking  to  the  women 
who  resorted  there  was  that  Lydia,  "whose  heart  the 
Lord  opened  to  attend  to  the  things  spoken  by  Paul," 
"heard."  Then,  it  is  stated,  the  Lord  opened  her 
heart.  A  very  important  question  is  raised  here,  and 
that  is.  How  did  the  Lord  open  Lydia*s  heart  ?  Did 
He  open  it  by  the  preaching  of  His  inspired  apostle 
or  by  a  direct  miracle — by  an  abstract  operation  with- 
out visible  means  ?  It  will  be  observed  that  her  heart 
was  not  opened  to  hear,  but  simply  to  "  attend  to  the 
things  which  were  spoken  by  Paul."  This  brings  us 
to  consider  another  important  question:  Is  the 
preaching  of  an  inspired  apostle  sufficient  to  open  the 
heart  ?  If  it  is,  then  it  is  not  reasonable  to  expect 
means  to  be  employed  beyond  and  above  this,  for  if 
the  Lord  employed  such  means  He  employs  means 
not  necessary.  If  all  the  means  required  to  open  her 
heart  were  present,  why  expect  other  means .? 

The  rule  is  that  God  does  for  us  only  such  things 
as  we  can  not  do  for  ourselves.  Could  Lydia  believe  ? 
Could  she  repent  ^  Could  she  obey  the  inspired 
teaching  of  the  apostle,  or  was  an  immediate,  abstract 
operation  required  in  her  case  ?  If  so  it  will  not  be 
in  harmony  with  the  general  scope  and  meaning  of 
the  Scriptures.  It  may  be  here  stated  as  an  absolute 
fact,  that  originating  truth  and  presenting  it  properly 
attested  belong  to  God,  and  that  hearing,  believing, 
repenting,  and  obeying  belong  to  man.  If  the  Lord 
opened  the  heart  of  Lydia  abstractly,  or  independent 
of  Paul's  preaching,  then  this  case  forms  an  exception 


THE  DECREE  OF  THE  COUNCIL    183 

to  all  the  cases  thus  far  passed  in  review.  Again,  if 
the  Lord  opened  her  heart  abstractly  or  miraculously, 
then  persons  can  not  be  condemned  for  rejecting 
preaching,  and  all  that  large  portion  of  Scripture  re- 
proving and  condemning  persons  for  rejecting  offered 
salvation  is  worse  than  meaningless.  We  find  that 
Christ  and  His  ambassadors  universally  turned  from 
presenting  the  truth  when  it  was  rejected;  when  they 
closed  their  eyes  and  hardened  their  hearts;  when 
they  "judged  themselves  unworthy  of  eternal  life." 
Again,  this  abstract  theory  would  clash  with  many 
other  passages  of  Scripture,  such  as,  "The  gospel  is 
the  power  of  God  to  salvation,**  it  "pleased  God  by 
the  foolishness  of  preaching  to  save  them  that  be- 
lieve." And,  finally,  it  would  destroy  man's  respon- 
sibility and  accountability.  The  infinitely  wise  Being 
certainly  would  not  hold  man  responsible  for  an  act 
which  He  alone  could  perform.  The  fact  is  that  man 
went  away  from  God  by  hearing  a  falsehood,  believ- 
ing a  falsehood,  and  acting  upon  a  falsehood.  He 
comes  back  by  hearing  the  truth,  believing  the  truth, 
and  obeying  the  truth.  What  are  we  then  to  under- 
stand by  the  expression,  "whose  heart  the  Lord 
opened  that  she  attended  to  the  things  spoken  by 
Paul".^  Simply  that  she  "became  obedient  to  the 
faith" — the  Lord  opened  her  heart  through  the  in- 
strumentality of  His  inspired  apostle.  When  it  is 
stated  that  "the  Lord  added  to  the  church  daily,"  we 
do  not  understand  that  they  were  added  without  the 
instrumentality  of  the  gospel.  As  the  whole  gospel 
is  properly  ascribed  to  the  Lord,  so  any  part,  however 


i84  THE  CHURCH  OF  CHRIST 

minute,  connected  with  pardon  may  be  called  His 
work.  But  in  no  part  have  we  a  right  to  expect  Him 
to  interfere  in  such  a  way  as  to  mar  the  harmony  of 
the  whole.  We  need  not,  therefore,  expect  Him  to 
open  the  heart  of  one  by  a  miracle,  and  require  others 
to  believe  and  obey  on  the  presentation  of  the  truth. 
This  case  of  Lydia  forms  no  exception  to  those  we 
have  considered.  "In  attending  to  the  things  which 
were  spoken  by  Paul,**  she  no  doubt  complied  with 
the  terms  of  pardon,  believing,  repenting,  and,  we 
are  informed,  "she  was  baptized  and  all  her  house- 
hold." Thus  we  find  here,  as  in  the  preceding  cases, 
that  baptism  was  the  consummating  act  in  receiving 
Christ.  After  Lydia  was  baptized  she  invited  Paul 
and  his  companions  to  abide  with  her  at  her  house, 
which  they  did. 

While  Paul  remained  in  the  city  he  was  annoyed 
by  a  bondmaid  possessed  with  a  spirit  of  divination, 
who,  it  is  said,  "  brought  her  masters  much  gain  by 
soothsaying:  The  same  following  after  Paul  and  us, 
cried  out,  saying.  These  men  are  the  servants  of  the 
Most  High  God,  who  proclaim  unto  you  the  way  of 
salvation,  and  this  she  did  for  many  days.  But  Paul, 
being  grieved,  turned  and  said  to  the  spirit,  I  command 
thee  in  the  name  of  Jesus  Christ  to  come  out  of  her. 
And  he  came  out  the  same  hour."  This  is  the  first 
case  on  record  in  which  Paul  is  said  to  have  cast  out  a 
spirit.  When  the  masters  of  this  bondmaid  saw  "that 
the  hope  of  their  gain  was  gone,"  ^  they  arrested  Paul 
and  Silas. 

*  Acts  xvi.  19. 


CHAPTER  XXIV 

PAUL  AT  PHILIPPI 

The  Conversion  of  the  Jailer.     He  Preached  the  Word  of  the 
Lord.     More  than  Faith  Required. 

This  brings  us  to  the  conversion  of  the  Philippian 
jailer.  We  are  now  informed  that  "the  multitude 
rose  up  together  against  them;  and  the  magistrates 
rent  off  their  clothes  and  commanded  to  beat  them 
with  rods.  And  when  they  had  laid  many  stripes 
upon  them  they  cast  them  into  prison,  charging  the 
jailer  to  keep  them  safely.  Who  having  received  such 
a  charge  thrust  them  into  the  inner  prison  and  made 
their  feet  fast  in  the  stocks.  And  at  midnight  Paul 
and  Silas  prayed  and  sang  praises  unto  God,  and  the 
prisoners  were  listening  to  them.  And  suddenly  there 
was  a  great  earthquake  so  that  the  foundations  of  the 
prison  were  shaken:  and  immediately  all  the  doors 
were  opened  and  every  one's  bands  were  loosed. 
And  the  jailer  awaking  out  of  sleep  and  seeing  the 
prison  doors  open  drew  his  sword  and  was  about  to 
kill  himself,  supposing  that  the  prisoners  had  fled. 
But  Paul  cried  with  a  loud  voice,  saying.  Do  thy- 
self no  harm :  for  we  are  all  here.  And  he  called  for  a 
light  and  he  sprang  in,  and  came  trembling  and  fell 
down  before  Paul  and  Silas,  and  brought  them  out 

185 


1 86  THE  CHURCH  OF  CHRIST 

and  said,  Sirs,  what  must  I  do  to  be  saved  ?  And 
they  said,  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved  and  thy  house.  And  they  spake  to 
him  the  word  of  the  Lord  and  to  all  that  were  in  his 
house.  And  he  took  them  the  same  hour  of  the  night 
and  washed  their  stripes  and  was  baptized,  he  and  all 
his,  immediately.  And  he  brought  them  into  his 
house  and  set  meat  before  them  and  rejoiced,  be- 
lieving in  God  with  all  his  house."  ^ 

The  conversion  of  the  Philippian  jailer  has  caused 
much  discussion  in  the  religious  world,  and  therefore 
all  the  facts  connected  with  it  require  careful  con- 
sideration. It  will  be  borne  in  mind  that  he  was  a 
Gentile,  that  before  Paul  and  Silas  were  impris- 
oned, they  had  been  in  the  city  a  number  of  days 
preaching;  that  during  part  of  this  time  they  were 
followed  by  a  demoniac  who  "cried,  saying.  These 
men  are  the  servants  of  the  Most  High  God,  who 
proclaim  unto  you  the  way  of  salvation."^  That  the 
jailer  had  learned  something  of  the  character  of  their 
mission  from  this  circumstance  or  from  them,  or 
through  common  report,  is  manifest  by  the  question 
he  asked :  "  Sirs,  what  must  I  do  to  be  saved  .? "  This 
is  the  most  important  question  ever  asked  by  man. 
It  is  here  put  by  the  anxious  jailer  in  its  plainest  and 
most  concise  form.  The  answer  was,  "Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and 
thy  house.'*  *"  This  answer,  though  plain  and  direct, 
has  caused  much  discussion.  It  is  the  favorite  text 
with  all  those  who  teach  faith  alone  or  faith  to  the 

*  Acts  xvi.  22-34.  ^  Acts  xvi.  16,  1.7.  ^  Acts  xvi.  31. 


PAUL  AT  PHILIPPI  187 

exclusion  of  other  requirements  of  the  gospel.  Thou- 
sands of  sermons  have  been  preached  from  this  text, 
without  regard  to  the  context,  to  prove  that  faith  only 
is  required  in  order  to  salvation.  While  faith  stands 
first  in  order,  after  hearing,  as  we  have  seen,  yet  this 
is  the  only  case  of  pardon  after  the  giving  of  the  com- 
mission by  Christ  in  which  it  is  commanded  before 
hearing.  In  other  cases,  it  will  be  remembered,  it 
was  stated  "that  hearing  they  believed,'*  that  "be- 
lievers were  added";  "If  thou  believest  with  all  thy 
heart  thou  mayest."  But  in  this  case  alone  it  was 
directly  enjoined  first. 

We  will  now  consider  whether  all  the  terms  of  par- 
don required  in  other  cases  were  also  enjoined  in  this 
one.  When  the  jailer  inquired  what  he  should  do, 
it  is  evident  from  the  context  that  he  had  no  definite 
knowledge  of  Jesus;  hence,  he  was  first  commanded 
to  "believe  on  the  Lord  Jesus  Christ.''  But  he  could 
not  believe  in  Him  without  knowledge  of  Him,  for 
Paul  himself  says,  "  How  can  they  believe  in  him  of 
whom  they  have  not  heard  ?"  Hence,  "they  spake 
to  him  the  word  of  the  Lord  and  to  all  that  were  in 
his  house."  This  brings  us  to  the  important  inquiry. 
What  is  meant  by  "speaking  to  him  the  word  of  the 
Lord".?  What  does  "the  word  of  the  Lord"  em- 
brace ?  If  this  is  taught  fully  in  the  Scriptures  we 
may  know  definitely  and  precisely  what  was  required 
of  the  jailer  and  his  house  in  order  to  salvation. 
Isaiah  and  Micah  both,  in  prophesying  of  "the  last 
days"  of  the  Jewish  reign,  say  that  "Out  of  Zion  shall 
go  forth  the  law,  and  the  word  of  the  Lord  from  Jeru- 


i88  THE  CHURCH  OF  CHRIST 

salem/*  *  These  prophecies  had  reference  to  the  proc- 
lamation of  the  gospel  under  Christ,  and  are  referred 
properly  to  the  same  time  spoken  of  by  Christ  when 
He  said:  "Thus  it  is  written  and  thus  it  behooved 
Christ  to  suffer  and  to  rise  from  the  dead  the  third 
day,  and  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations  beginning 
at  Jerusalem/'  ^  We  now  remark  that  the  expressions 
"the  word  of  the  Lord,*'  "the  word,"  and  "the  word 
of  God,"  all  frequently  refer  to  the  whole  system  of 
gospel  grace;  a  few  examples  will  suffice.  Paul,  wri- 
ting to  the  Thessalonians,  says,  "  For  from  you  hath 
sounded  forth  the  word  of  the  Lord,  not  only  in  Mace- 
donia and  Achaia,  but  also  in  every  place."  *=  Again, 
to  the  same  people:  "Finally,  brethren,  pray  for  us 
that  the  word  of  the  Lord  may  run  and  be  glorified."*^ 
"When  the  apostles  which  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God  they  sent 
them  Peter  and  John."®  "And  the  apostles  and 
brethren  that  were  in  Judea  heard  that  the  Gentiles 
also  received  the  word  of  God."^  "Who  shall  tell 
thee  words  whereby  thou  and  all  thy  house  shall  be 
saved." ^  Sergius  Paulus,  "called  for  Barnabas  and 
Saul  and  sought  to  hear  the  word  of  God."  ^  "God 
made  choice  among  us  that  the  Gentiles  by  my  mouth 
should  hear  the  word  of  the  gospel  and  believe."  * 
"  Being  born  again  not  of  corruptible  seed  but  incor- 
ruptible by  the  word  of  God  which  liveth  and  abideth 

*  Isa.  ii.  3;  Micah  iv.  2.     ^  Luke  xxiv.  46,  47.    '^  i  Thess.  i.  8. 
^  2  Thess.  iii.  i.  ®  Acts  viii.  14.  '  Acts  xi.  i. 

'  Acts  xi.  14.  ^  Acts  xiii.  7.  '  Acts  xv.  7. 


PAUL  AT  PHILIPPI  189 

forever.'*^  From  these  passages  of  Scripture,  and 
many  more  to  the  same  import  which  it  is  not  neces- 
sary to  quote,  it  is  plainly  evident  that  the  word  of 
the  Lord  spoken  to  the  jailer  and  his  house  was 
the  same  as  predicted  by  the  prophets  in  these  identi- 
cal words  when  they  said  that  "Out  of  Zion  shall  go 
forth  the  Law  and  the  word  of  the  Lord  .  .  .  from 
Jerusalem/*  They  were  the  same  words  that  were 
enjoined  by  Jesus  in  His  commission  and  preached 
by  all  of  His  inspired  apostles  and  ambassadors.  If 
we  should  desire  to  know  then  what  was  required  of 
the  jailer  in  order  to  salvation,  we  have  only  to  refer 
to  the  commission  given  by  Christ  and  the  preaching 
of  the  word  of  the  Lord  as  predicted  on  the  day  of 
Pentecost,  to  the  discourse  of  Philip  at  Samaria,  to 
his  instructions  to  the  eunuch,  to  the  conversion  of 
Saul,  to  the  discourse  of  Peter  delivered  at  the  house 
of  Cornelius,  to  the  preaching  of  Paul  on  any  occasion 
where  his  discourses  are  reported,  or  to  the  proclama- 
tion of  the  word  of  the  Lord  to  the  unpardoned  by  any 
inspired  ambassador  of  Jesus.  From  all  these  we 
learn  that  to  preach  the  Word  of  the  Lord  to  the  un- 
pardoned was  to  teach  faith,  repentance,  and  baptism 
in  order  to  pardon.  Then  the  jailer  asked,  "What 
must  I  do  to  be  saved  ?"  He  was  commanded  "to 
believe  on  the  Lord  Jesus  Christ."  The  reason  for 
this  was  because  he  had  not  yet  faith,  but  in  order  to 
produce  this  faith  and  present  the  gospel  plan  of  sal- 
vation, "  they  spake  unto  him  the  word  of  the  Lord  and 
to  all  that  were  in  his  house."  That  he  was  repentant 
»  I  Pet.  i.  23. 


iQO  THE  CHURCH  OF  CHRIST 

is  shown  by  his  washing  their  stripes  and  setting  meat 
before  them.  In  speaking  the  word  of  the  Lord,  re- 
pentance was  preached  as  well  as  faith.  When  Peter 
preached  the  word  of  the  Lord  on  the  day  of  Pente- 
cost, three  thousand  asked  at  the  close  of  the  dis- 
course the  same  question  asked  here  by  the  jailer, 
"  What  must  we  do  .? "  The  answer  in  their  case  was, 
"Repent  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost."  In  their 
case  faith  was  not  enjoined,  but  it  will  be  observed 
that  they  asked  the  question  in  deep  anguish,  after 
being  convicted  and  convinced  by  hearing  the  word 
of  the  Lord,  while  the  jailer  asked  the  question  in  deep 
anxiety  before  hearing  the  word.  The  people  on  the 
day  of  Pentecost  believed  before  they  inquired.  The 
jailer  inquired  before  he  believed.  The  reason  for 
not  requiring  faith  in  the  one  case  was  because  they 
believed.  The  reason  for  enjoining  it  in  the  other 
was  because  it  was  not  possessed.  The  first  step  had 
been  taken  in  the  one  case  and  it  was  required  to  be 
taken  in  the  other.  In  harmony  with  this  we  have 
the  example  of  the  conversion  of  Paul  himself,  who 
had  taken  the  first  two  steps;  therefore  Ananias  only 
commanded  him  "to  arise  and  be  baptized  and  wash 
away  thy  sins,  calling  on  the  name  of  the  Lord." 
That  he  believed  is  evident  from  the  fact  that  he 
asked,  "Lord,  what  wilt  thou  have  me  do  V'  That 
he  had  repented  was  shown  by  the  fact  that  he  was 
praying,  hence  he  was  only  commanded  to  be  bap- 
tized.    In  these  three  cases  we  have  all  the  require- 


PAUL  AT  PHILIPPI  191 

merits  enjoined  by  Christ  in  His  commission — directly 
and  positively  commanded.  The  jailer  was  first  com- 
manded to  believe,  when  in  speaking  to  him  "the 
word  of  the  Lord,"  repentance  and  baptism  were  en- 
joined as  well  as  faith,  because  embraced  in  it. 
Hence,  we  are  informed  that  "he  was  baptized  and  all 
his  straightway  and  rejoiced,  believing  in  God  with 
all  his  house."  As  all  his  house  believed  with  him, 
all  were  capable  of  believing  as  well  as  rejoicing. 
The  people  at  the  opening  of  the  kingdom  were  not 
commanded  to  believe,  because  they  had  already  be- 
lieved, but  were  required  to  repent  and  be  baptized. 
Paul  was  only  commanded  to  be  baptized  because 
when  addressed  he  was  a  believing  penitent.  These 
persons,  then,  were  severally  addressed  in  accordance 
with  their  condition  or  the  state  of  their  mind  at  the 
time.  There  can  be  no  better  reason  given  for  com- 
manding an  essential  thing  than  that  it  has  not  been 
done;  there  can  be  no  better  reason  for  omitting  to 
enjoin  it  than  that  it  has  been  done.  The  history  of 
pardon,  as  given  in  the  New  Testament,  furnishes  no 
example  of  an  inspired  teacher  committing  the  folly 
of  commanding  an  unnecessary  thing  to  be  done,  or 
of  enjoining  a  duty  already  performed. 

It  is  a  remarkable  fact  that  in  all  the  cases  of  pardon 
thus  far  given  there  is  only  one  in  which  faith  is  first 
commanded.  How  strangely  does  this  contrast  with 
many  scenes  of  modern  revival,  where  faith  is  en- 
joined without  regard  to  the  steps  already  taken. 
And  it  is  enjoined  day  after  day,  often  week  after 
week,  and  that,  too,  upon  the  same  believing,  sorrow- 


192  THE  CHURCH  OF  CHRIST 

ing,  penitent  person.  How  often  have  we  heard  it 
repeated  and  re-repeated  on  such  occasions,  "  Believe 
on  the  Lord — only  believe.  Lord,  give  him  faith," 
and  from  the  person  thus  addressed  the  answer  would 
come  back  in  distress,  "I  do  believe."  Yet  no  Philip 
there  to  take  the  "good  confession"  and  baptize  him 
that  he  might  "go  on  his  way  rejoicing."  No  Anan- 
ias to  say,  "Arise,  and  be  baptized,  and  wash  away 
thy  sins,  calling  on  the  name  of  the  Lord."  No  Paul 
there  to  baptize  him  the  same  hour  of  the  night,  that 
he  might  rejoice,  believing  in  God.  No,  not  even 
an  "Aquila  and  Priscilla"  there  to  "expound  unto 
him  the  way  of  God  more  perfectly,"  but  all  per- 
sons are  directed  to  toil  on,  sorrow  on,  and  pray  on, 
and  expected  to  rejoice  in  the  Lord  before  they  obey 
Him.  How  different  this  from  the  expressed  history 
of  pardon.  No  one  here  is  said  to  rejoice  in  the  Lord 
before  baptism.  The  Christian  religion,  as  presented 
by  inspiration,  does  no  violence  to  the  constitution  of 
either  body  or  mind,  but  violent  forms  of  religion  fre- 
quently injure  both.  It  was  after  the  Ethiopian  was 
baptized  that  he  "went  on  his  way  rejoicing."  And 
it  was  after  the  jailer  was  baptized  that  he  "rejoiced, 
believing  in  God  with  all  his  house." 

Notwithstanding  Paul  and  Silas  had  been  liberated 
during  the  night,  their  stripes  had  been  washed  and 
they  had  preached  the  word  of  the  Lord  to  the  prison- 
keeper  and  his  house,  causing  them  to  rejoice  in  the 
liberty  wherewith  Christ  makes  free,  yet  the  morning 
found  them  still  in  prison.  But  a  message  was  sent 
to  the  keeper  of  the  prison  to  let  them  go.     Paul  here, 


PAUL  AT  PHILIPPI  193 

for  the  first  time,  asserted  his  Roman  citizenship  and 
refused  to  go  out  privately,  because  they  had  been 
beaten  openly,  contrary  to  Roman  law.  When  the 
magistrates  heard  "that  they  were  Romans"  they 
feared,  "and  they  came  and  besought  them,  and 
brought  them  out  and  asked  them  to  depart  out  of  the 
city.  And  they  went  put  of  the  prison,  and  entered 
into  the  house  of  Lydia;  and  when  they  had  seen  the 
brethren  they  comforted  them,  and  departed."  * 

*  Acts  xvi.  39,  40. 


13 


CHAPTER  XXV 

THE  THESSALONIANS 

The  City  of  Philippi.     Paul  Preaches  to  the  Thessalonians.     The 
Epistles  to  the  Thessalonians. 

With  the  history  of  the  conversion  of  the  Philippian 
jailer  closes  all  minute  detail  of  individual  cases  of 
pardon.  While  many  individuals  were  converted  and 
many  churches  were  organized,  in  the  subsequent 
travels  of  Paul  and  his  companions,  it  is  only  stated 
that  they  "  believed,  and  consorted  with  Paul  and 
Silas."*  " Believed  on  the  Lord."  That  "hearing, 
they  believed  and  were  baptized."^  It  is  not  re- 
markable, however,  that  no  more  cases  are  minutely 
described,  but  rather  that  so  many  were  given  and  the 
requirements  so  fully  stated.  The  cases  already  given 
embrace  Jew  and  Gentile,  cover  a  variety  of  races, 
differing  in  education,  in  belief,  in  character,  separa- 
ted by  distance,  by  time  and  by  circumstances.  Yet 
all  were  required  to  obey,  whether  the  betrayers  of 
Christ  who  were  forgiven  and  rejoiced  in  the  hope 
which  their  crime  brought  to  the  world,  whether  a 
pious  Ethiopian  from  the  dark  continent,  a  devout 
Roman  soldier  of  Cesarea,  the  persecuting  Saul  of 
Tarsus,  whether  Lydia  of  Thyatira  or  the  keeper  of 
a  Acts  xvii.  4.  ^  Acts  xviii.  8. 

>94 


THE  THESSALONIANS  195 

the  Roman  jail  at  Philippi.  These  examples  and 
more  are  not  only  sufficient  to  show  the  universal 
character  of  the  Christian  religion  and  its  adaptation 
to  all  races,  classes,  and  conditions  of  men,  but  to  the 
universal  law  of  pardon  enjoined  upon  all.  All  ex- 
amples of  pardon  harmonize  and  are  sufficient  for  in- 
struction for  all  people  and  in  all  time. 

Philippi  is  the  first  city  visited  by  Paul  where  con- 
verts are  mentioned  as  a  result  of  his  preaching,  and 
to  whom  he  subsequently  addressed  an  epistle.  We 
have  the  simple  statement  of  his  passing  through  Ga- 
latia  in  Asia  Minor  before  this,  and  of  the  Christians 
to  whom  he  wrote  the  Galatian  epistle.  Only  exten- 
sive ruins  now  mark  the  place  where  this  important 
city  once  stood,  yet  time  has  not  destroyed  the  record 
of  Paul's  labors  and  sufferings  here.  We  still  have 
the  example  of  two  important  conversions,  and  the 
epistle  addressed  to  the  church  ten  years  later.  Paul 
was  driven  from  its  walls.  Although  the  walls  of  the 
city  have  crumbled,  the  "word  of  life"  preached  by 
its  river  side,  the  story  of  the  song  of  redemption  sung 
in  the  deepest  recesses  of  its  prison,  the  word  of  the 
Lord  spoken  in  the  night-time,  and  the  inspired 
epistle  written  to  the  church  with  its  words  of  v/arn- 
ing,  its  assurance  of  faith  and  comfort  of  love,  all  re- 
main and  will  remain  to  instruct  the  sinner  and  cheer 
the  saint  until  time  shall  cease  to  be. 

From  the  style  of  the  narrative  being  changed  from 
the  first  to  the  third  person,  and  Paul  and  Silas  having 
left  Philippi,  it  is  evident  that  Luke  remained.  Tim- 
othy also  remained,  but  joined  Paul  and  Silas  shortly 


196  THE  CHURCH  OF  CHRIST 

thereafter  at  Berea.  Luke  does  not  appear  again  in 
PauFs  company  until,  on  his  third  missionary  journey, 
he  visits  Macedonia  the  second  time.  On  the  second 
journey  he  sailed  with  Paul  from  Troas  for  Philippi. 
On  the  third  journey  he  informs  us  that  "we  sailed 
away  from  Philippi  ...  to  Troas."  ^  It  is  quite 
probable  that  he  remained  at  Philippi  during  the 
seven  years  of  Paul's  absence.  However  this  may 
be,  he  rejoined  him  here,  and  from  this  on  we  have 
reason  to  believe  that  he  was  with  him  to  the  close  of 
his  eventful  career — journeying  with  him  to  Rome 
and  being  with  him  at  his  final  trial.  It  is  a  remark- 
able fact,  that  Paul,  in  closing  his  own  record,  also 
closes  that  of  Luke.  Among  his  last  and  saddest 
words  are,  "only  Luke  is  with  me."  Here  the  cur- 
tain drops  and  the  records  of  the  great  apostle  and 
great  historian  close  together,  leaving  the  pleasant 
reflection  that  Paul's  faithful  chronicler  in  life  stood 
by  him  in  death. 

Paul  and  Silas,  on  leaving  the  city  of  Philippi, 
traveled  over  the  great  Roman  road  "which  con- 
nected Rome  with  the  whole  region  north  of  the 
iEgean  Sea."^  Passing  through  Amphipolis  and 
ApoUonia  on  this  great  highway,  they  came  to  the  im- 
portant city  of  Thessalonica,  "where  there  was  a  syna- 
gogue of  the  Jews.  And  Paul,  as  his  custom  was,  went 
in  unto  them,  and  for  three  sabbath  days  reasoned  with 
them  out  of  the  Scriptures:  Opening  and  alleging 
that  Christ  must  needs  have  suffered  and  risen  again 
from  the  dead;  and  that  this  Jesus  whom  I  preach  to 
*  Acts  XX.  6.  ^  Smith's  Bible  Dictionary,  page  900. 


THE  THESSALONIANS  197 

you  is  the  Christ/'*  The  result  of  this  preaching 
was  that  "  some  of  them  believed  and  consorted  with 
Paul  and  Silas;  and  of  the  devout  Greeks  a  great  multi- 
tude, and  of  the  chief  women  not  a  few.''  Here  we 
find  Paul  pursuing  his  usual  custom  and  preaching 
the  gospel  to  the  Jews  first  and  proving  its  great  facts 
by  an  appeal  to  their  sacred  Scriptures.  Paul  here 
preached  Christ  Jesus  to  the  people.  Now,  to  preach 
Christ  Jesus  was  to  preach  Him  in  His  whole  official 
character,  as  Prophet,  Priest,  and  King — as  Prophet 
to  teach,  as  Priest  to  atone,  and  as  King  to  reign.  In 
preaching  Christ  he  preached  more  than  faith,  for  we 
are  informed  that  they  believed  and  joined  themselves 
to  Paul  and  Silas.  When  it  is  said  that  Moses  is 
"preached,  being  read  in  the  synagogues  every  sab- 
bath day,"^  we  understand  that  the  law  of  Moses  or 
the  Jewish  religion  was  preached.  When  Christ  was 
preached  by  His  ambassadors  the  whole  system  of 
which  He  was  the  Author  and  Finisher  was  preached. 
There  is  therefore  no  implication  here  when  it  is  said 
that  those  present  "believed  and  consorted  with  or 
joined  themselves,"  that  they  joined  on  different 
terms  from  others,  or  without  becoming  obedient  to 
the  faith.  That  we  are  correct  in  this  conclusion  is 
amply  demonstrated  by  the  much  fuller  information 
given  by  Paul  himself  in  his  two  epistles  to  this 
church. 

While  the  Galatians  and  the  Philippians  were  the 
first  peoples  visited  by  Paul  to  whom  he  thereafter 
wrote,  yet  to  the  Thessalonians  belongs  the  honor  of 
*  Acts  xvii.  2,  3.  ^  Acts  xv.  ai. 


198  THE  CHURCH  OF  CHRIST 

receiving  the  first  epistle  written  by  the  inspired  apostle. 
The  first  and  second  epistles  to  the  Thessalonians  were 
written  during  the  second  missionary  journey  of  Paul. 
These  were  written  about  the  close  of  the  year  a.d.  52, 
or  the  beginning  of  a.d.  53,  from  Corinth.  These  are 
not  only  the  first  epistles  of  Paul,  but  if  not  the  first, 
they  are  among  the  very  earliest  written  records  of 
Christianity.  These  epistles  should  be  read  in  con- 
nection with  the  brief  history  here  given  by  Luke. 
We  will  therefore  call  attention  to  the  more  ample 
testimony  given  in  them  in  regard  to  the  preaching 
and  reception  of  the  gospel  at  Thessalonica.  In  the 
opening  of  both  these  epistles  those  addressed  are 
spoken  of  as  "In  God  the  Father  and  the  Lord  Jesus 
Christ."  *  Twice  reference  is  made  to  their  reception 
of  the  gospel,  "Our  gospel  came  not  unto  you  in  word 
only,  but  also  in  power,  and  in  the  Holy  Spirit.'*  ^  "  He 
called  you  by  our  gospel  to  the  obtaining  of  the  glory 
of  our  Lord  Jesus  Christ." ""  Paul  says,  "Ye  became 
followers  of  us  and  of  the  Lord.""^  They  are  said  to 
have  "  received  the  word  .  .  .  and  turned  to  God  from 
idols."  ^  That  from  them  "sounded  out  the  word  of 
the  Lord."^  And  Paul  says,  "Pray  for  us  that  the 
word  of  the  Lord  may  have  free  course  and  be  glori- 
fied even  as  it  is  with  you."^  Three  times  he  tells 
them  of  having  spoken  the  gospel  of  God  to  them. 
"We  were  bold  in  God  to  speak  unto  you  the  gospel 
of  God."  ^     "We  were  willing  to  have  imparted  unto 

»  I  Thess.  i.  i;  2  Thess.  i.  i.     ^  i  Thess.  i.  5.      ^ 2  Thess.  ii.  14. 

<i  I  Thess.  i.  6.  ^  i  Thess.  i.  6,  9. 

'  I  Thess.  i.  8.  »  2  Thess.  iii.  x.       i         **  i  Thess.  ii.  2. 


OF 

THE  THESSALONIA] 

you  not  the  gospel  of  God  only,  but  also  our  own 
souls."  *  "  We  preach  unto  you  the  gospel  of  God."  ^ 
They  are  addressed  as  being  in  the  kingdom.  "Walk 
worthy  of  God,  who  hath  called  you  into  his  king- 
dom and  glory."  "^  Again,  "that  ye  may  be  counted 
worthy  of  the  kingdom  of  God  for  which  you  also 
suffer."  "^  And,  finally,  they  were  said  to  have  re- 
ceived the  gift  of  the  Holy  Spirit.  Therefore,  he  "  that 
rejecteth,  rejecteth  not  man  but  God  who  giveth  his 
Holy  Spirit  unto  you."  ® 

These  passages  show  most  clearly  that  the  Chris- 
tians at  Thessalonica  complied  with  all  the  terms 
of  pardon  before  appointed.  They  were  said  to 
have  "turned  to  the  Lord,"  "to  be  in  Christ,"  and 
Paul  teaches  plainly  how  persons  came  into  Christ. 
"Know  ye  not  that  all  we  who  were  baptized  into 
Christ  Jesus  were  baptized  into  his  death."  ^  We 
are  told  that  they  were  "called  by  the  gospel," 
and  the  gospel  is  declared  to  be  "the  power  of  God 
unto  salvation."  Again,  that  they  became  followers 
of  Paul  and  the  Lord.  To  follow  the  Lord  was  to 
follow  Him  in  His  appointed  way.  We  have  called 
attention  to  His  appointments.  Again,  we  are  in- 
formed, "that  they  received  the  word."  That,  "the 
word  of  the  Lord  soundeth  out  from  them."  "That 
the  gospel  of  God  was  preached  to  them."  "The 
word  of  the  Lord,"  and  "the  gospel  of  God"  em- 
braced the  whole  system  of  pardon  of  salvation 
through  Christ  as  already  shown.     Again,  from  the 

^  I  Thess.  ii.  8.  ^  i  Thess.  ii.  9.  *^  i  Thess.  ii.  12. 

^  2  Thess.  i.  5.  ®  i  Thess.  iv.  8.  *  Rom.  vi.  3. 


200  THE  CHURCH  OF  CHRIST 

statement  of  the  Jews,  as  given  by  Luke,  we  learn  that 
Paul,  in  preaching,  preached  the  kingship  of  Jesus, 
for  they  charged  him  with  saying,  "There  is  another 
king,  one  Jesus."  ^  This  accords  with  Paul's  own 
statement  to  the  church  when  he  exhorts  them  to 
"Walk  worthy  of  God  who  hath  called  you  into  his 
kingdom  and  glory.'*  Now,  as  these  persons  were  in 
the  kingdom  they  must  have  been  baptized  in  order 
to  obtain  citizenship,  or  else  they  came  in  contrary  to 
the  expressed  teaching  of  Christ,  for  He  said,  "Verily, 
verily,  I  say  unto  you,  except  a  man  be  born  of  water, 
and  of  the  Spirit  he  cannot  enter  into  the  kingdom  of 
God."^  Thus  we  find  that  the  ordinance  of  baptism 
which  Jesus  submitted  to  and  commanded  to  be 
obeyed  in  order  to  citizenship  in  the  kingdom  of  God, 
was  necessarily  enjoined  here.  Finally,  these  persons 
were  said  to  have  received  the  gift  of  the  Holy  Spirit.  * 

It  would  not  be  important  to  dwell  on  these  plain 
matters  of  fact  were  it  not  also  a  plain  matter  of  fact 
that  the  positive  commands  of  God,  the  teaching  of 
His  inspired  apostles,  and  the  example  of  all  the  cases 
of  pardon  thus  far  given  are  either  designedly  or  igno- 
rantly  disregarded,  in  most  cases  of  modern  conver- 
sion. But  few  preachers  anywhere  give  the  Scriptural 
answer  to  the  question, "  What  must  I  do  to  be  saved  ?" 
or  even  refer  inquirers  for  information  to  the  history 
of  the  many  specific  cases  of  pardon  given  under 
Christ. 

»  Acts  xvii.  7.  ^  John  iii.  5. 


CHAPTER  XXVI 

OPPOSITION  TO  PAUL 

Paul  Opposed  by  Both  Jews  and  Judaizers.    The  Gospel  and  the 
Bereans.     Paul  Arrives  at  Athens.     Preaches  in  the  Synagogue. 

From  the  history  of  the  Thessalonians,  as  given  by 
Luke  and  Paul,  we  have  the  following  facts:  That 
Paul  preached  Jesus  to  them,  that  some  of  the  Jews 
believed  and  a  great  multitude  of  devout  Greeks, 
that  they  turned  to  God  or  repented.  These  facts 
are  positively  stated.  And  that  they  were  baptized  is 
just  as  evident,  because  they  were  addressed  as  being 
"in  Christ,**  and  "in  the  kingdom  of  God,**  and  bap- 
tism is  required  before  entering  either.  It  is  also 
stated  that  they  had  received  the  gift  of  the  Holy 
Spirit.  Thus,  having  submitted  to  the  law  of  pardon 
required  of  all,  they  were  addressed  as  brethren  and 
exhorted  to  "rejoice  evermore'*  and  "pray  without 
ceasing.**  Only  two  members  of  this  flourishing 
church  are  spoken  of  by  name:  these  are  Aristarchus 
and  Secundus — they  evidently  became  traveling  com- 
panions of  Paul.  The  last  named  is  only  mentioned 
once  by  Luke.  Aristarchus  was  arrested  by  a  mob  in 
Ephesus.  He  journeyed  with  Paul  to  Rome  and  Paul 
spoke  of  him  while  there  as  a  fellow  laborer  and 
"fellow  prisoner.*** 

»  Col.  XV.  10. 

aoi 


202  THE  CHURCH  OF  CHRIST 

Paul  and  Silas  were  compelled  to  leave  Thessalon- 
ica  abruptly.  We  are  informed  that  the  Jews,  moved 
with  envy,  incited  idlers  in  the  market-place  and 
vicious  men  and  created  a  great  uproar  in  the  city, 
assaulting  the  house  of  Jason,  but  failing  to  find  Paul 
and  Silas  there,  "dragged  Jason  and  certain  brethren 
before  the  rulers  of  the  city,  crying,  These  that  have 
turned  the  world  upside  down  are  come  hither  also; 
whom  Jason  hath  received;  and  all  these  are  acting 
contrary  to  the  decrees  of  Caesar,  saying  that  there  is 
another  king,  one  Jesus.  .  .  .  And  having  taken  se- 
curity of  Jason  and  the  rest,  they  let  them  go.  And 
the  brethren  immediately  sent  away  Paul  and  Silas 
by  night  to  Berea."^  Thus  we  learn  that  in  the  city 
of  Thessalonica,  as  at  many  other  places  on  former 
occasions,  the  Jews  stirred  up  the  people  to  persecute 
Paul.  From  the  Acts  and  the  first  of  Paul's  epistles 
we  learn  that  those  of  his  own  nation — the  Jews — 
during  the  early  part  of  his  ministry,  were  his  greatest 
enemies.  From  his  later  epistles  we  learn  that  in  his 
closing  years  Judaizing  Christians  were  his  unrelent- 
ing foes."^  He  was  first  persecuted  by  the  Jews  for 
preaching  Christ,  he  was  last  persecuted  by  Judaizers 
for  not  preaching  Moses. 

After  the  uproar  had  been  raised  in  the  city,  and 
security  had  been  taken  of  Jason  and  others,  we  are 
informed  that  "the  brethren  immediately  sent  away 
Paul  and  Silas  by  night  unto  Berea,  who  coming 
thither  went  into  the  synagogue  of  the  Jews.  These 
were  more  noble  than  those  in  Thessalonica,  in  that 
*  Acts  xvii.  6-10.  ^  Gal.  ii.  4-14,  v.  11-14. 


OPPOSITION  TO  PAUL  203 

they  received  the  word  with  all  readiness  of  mind,  and 
searched  the  Scriptures  daily  whether  these  things 
were  so.  Many,  therefore,  believed,  and  of  the  hon- 
orable women,  which  were  Greeks,  and  of  men  not  a 
few.  But  when  the  Jews  of  Thessalonica  had  knowl- 
edge that  the  word  of  God  was  preached  by  Paul  at 
Berea  they  came  thither  also  and  stirred  up  the  peo- 
ple."- 

In  regard  to  the  preaching  of  the  gospel  to,  and  its 
reception  by,  the  Bereans,itwill  be  observed  that  Paul 
went  into  the  synagogue  of  the  Jews  and  appealed  to 
their  Scriptures,  as  on  former  occasions,  in  proof  of 
the  Messiahship  of  Christ.  They  were  commended 
for  receiving  the  word  and  searching  the  Scriptures; 
these  were  the  Jewish  Scriptures.  We  have  no  posi- 
tive evidence  that  any  part  of  the  New  Testament  was 
written  at  this  time.  It  is  important  to  note  here  that 
the  sacred  historian  commends  the  Bereans  for  search- 
ing the  Scriptures.  Should  not  preachers  of  the 
gospel  now  profit  by  this  example  and  request  their 
hearers  to  follow  it  and  thus  test  the  truth  of  their 
preaching.  Again,  if  it  was  noble  for  the  hearers  of 
an  inspired  apostle  to  search  the  Scriptures  to  prove 
his  statements,  would  it  not  be  still  more  noble  or  im- 
portant for  hearers  of  uninspired  teachers  to  search 
the  Scriptures  and  thus  know  whether  the  things  they 
teach  are  "so."  The  opportunities  and  responsibili- 
ties of  hearers  are  greater  now  than  they  were  then. 
Now,  we  have  the  New-Testament  Scriptures  in  full 
to  search,  as  well  as  to  trace  the  fulfilment  of  the  old 
*  Acts  xvii.  10-13. 


204  THE  CHURCH  OF  CHRIST 

in  the  new.  Again,  so  important  did  this  people  con- 
sider the  message  which  Paul  brought  that  they 
searched  the  Scriptures  daily  to  learn  "whether  these 
things  were  so."  If  all  who  hear  now  would  do  as 
the  Bereans  of  old,  a  knowledge  of  the  Lord  would 
soon  cover  the  world.  The  important  lesson  learned 
from  this  is  not  only  that  it  is  noble  to  search,  but 
that  hearers  by  searching  may  find  out — may  know 
whether  these  things  are  so. 

The  result  of  Paul's  preaching  and  this  diligent 
search  was  that  many  believed.  Here  it  is  only  stated 
that  they  believed.  But  that  belief  is  put  not  only  for 
the  reception  but  obedience  to  the  gospel  is  evident 
from  the  fact  that  we  are  informed  that  "the  word  of 
God  was  preached  of  Paul  at  Berea,"  and  the  Word 
of  God,  we  have  seen,  embraces  the  whole  system  of 
redemption. 

When  the  Jews  from  Thessalonica  had  come  to 
Bereaand  "stirred  up  the  people,"  then  "immediately 
the  brethren  sent  forth  Paul  to  go  as  far  as  to  the  sea, 
but  Silas  and  Timotheus  abode  there  still;  and  they 
who  conducted  Paul  brought  him  to  Athens,  and  re- 
ceiving a  commandment  unto  Silas  and  Timotheus 
that  they  should  come  to  him  with  all  speed,  they  de- 
parted. Now  while  Paul  was  waiting  for  them  at 
Athens  his  spirit  was  stirred  in  him,  when  he  saw  the 
city  full  of  idols.  Therefore  he  reasoned  in  the  syna- 
gogue with  the  Jews  and  the  devout  persons,  and  in  the 
market  daily  with  those  who  met  with  him."* 

Moved  by  the  idolatry  of  this  great  city  Paul  sought 
*  Acts  xvii.  14-17. 


OPPOSITION  TO  PAUL  205 

first  to  preach  the  gospel  to  those  of  his  own  nation. 
He  therefore  "reasoned  in  the  synagogue  with  the 
Jews."  Much  less  stress  seems  to  be  placed  on  the 
Jewish  element  in  the  city  of  Athens  than  other 
places.  We  are  not  even  informed  how  he  was  re- 
ceived by  the  worshipers  in  the  synagogue  nor  the 
effect  of  his  preaching  upon  them.  It  was  custom- 
ary with  Paul  in  every  city  which  he  entered,  before 
preaching  to  the  Gentiles,  to  present  to  the  Jews 
the  Christ  of  their  own  prophecy  in  whose  name  the 
Gentiles  might  also  trust,  he  who  alone  was  able  to 
turn  all  "from  darkness  to  light  and  from  the  power 
of  Satan  unto  God.*'  It  is  marvelous  when  we  con- 
trast the  effect  of  the  preaching  of  the  Christian  relig- 
ion by  Paul  in  the  various  cities  with  the  preaching  of 
the  Jewish  religion  established  in  them  for  centuries. 
While  for  ages  there  were  synagogues  in  most  of  the 
important  cities  of  Europe,  Asia,  and  even  Africa,  yet 
in  no  city  of  the  Gentile  world  had  this  religion  sup- 
pressed idolatry  or  heathen  worship.  It  was  not 
adapted  to  mankind — not  intended  to  become  uni- 
versal. While  it  was  intended  to  bring  out  a  Re- 
deemer for  the  world  it  seemed  powerless  to  redeem 
even  a  single  Gentile  city  from  superstition  and  idola- 
try. But  what  mighty  inroads  were  made  upon 
idolatry  by  the  single  life  of  Paul,  and  how  has  Chris- 
tianity swept  it  as  with  the  besom  of  destruction. 


CHAPTER  XXVII 

PAUL  AT  ATHENS 

Athens.     Greek  Achievement.     Paul's  Address   on    Mars*  Hill. 
Sets  Forth  the  Unknown  God.    Their  Many  Gods. 

This  brings  us  to  the  consideration  of  Paul's  single- 
handed  combat  with  pagan  philosophy  and  idolatry 
in  its  stronghold.  Paul's  discourse,  delivered  "in  the 
midst  of  Mars  Hill/'  is  one  of  the  most  eloquent  and 
instructive  of  his  life.  The  Gentile  world  will  hold  it 
in  everlasting  remembrance.  In  this  discourse  and 
in  his  instruction  to  the  Gentiles  at  Lystra  *  we  learn 
how  the  great  apostle  preached  to  those  who  had  no 
knowledge  of  Jewish  prophecy  or  Jewish  scripture. 
Viewed  in  this  light,  as  well  as  for  its  facts  and  intrin- 
sic worth,  it  becomes  intensely  interesting.  The  phi- 
losophers who  called  it  forth,  the  place  where  de- 
livered, the  people  addressed,  all  enhance  the  interest. 
We  are  informed  that  "certain  philosophers  of  the 
Epicureans  and  of  the  Stoics  encountered  him;  and 
some  said.  What  will  this  babbler  say  .?  and  others,  He 
seems  to  be  a  proclaimer  of  strange  gods;  because 
he  preached  Jesus  and  the  resurrection.  And  they 
took  hold  of  him,  and  they  brought  him  upon  the  Are- 
opagus, saying.  May  we  know  what  this  new  doctrine 
whereof  thou  speakest  is,  for  thou  bringest  certain 

*Acts  xiv.  15-17. 
206 


PAUL  AT  ATHENS  207 

strange  things  to  our  ears  ?  We  would  know  there- 
fore what  these  things  mean.  Now  all  the  Athenians 
and  strangers  sojourning  here  spent  their  time  in 
nothing  else  but  either  to  tell  or  to  hear  some  new 
thing."* 

The  systems  of  philosophy  referred  to  here  were 
founded  by  Epicureus  and  Zeno  at  about  the  same 
period  of  time — some  three  hundred  years  before 
Christ.  They  largely  supplanted  the  higher  schools 
founded  before  them,  and  at  this  period  were  the  pop- 
ular systems.  Pleasure  was  the  end  sought  by  the 
Epicurean  system.  Its  highest  aim  was  self-gratifica- 
tion. Being  atheistic  or  materialistic,  its  final  and 
legitimate  fruits  were  a  gross  sensualism.  Stoicism 
was  pantheistic.  According  to  their  system  matter 
was  inseparable  from  deity.  They  taught  much  in 
words  that  was  good,  but  their  system  was  founded 
in  pride.  A  man  living  according  to  reason  was  self- 
sufficient,  needed  no  higher  power  and  cared  for  none. 
They  looked  with  contempt  on  human  weakness. 
The  ultimate  of  the  one  system  was  self-gratification 
or  pleasure,  of  the  other  egotism  or  pride.  It  was 
with  representatives  of  these  two  systems  Paul  dis- 
puted and  was  called  by  them  to  discourse  upon 
"this  new  doctrine"  publicly  in  Athens,  the  capital 
city  of  Greece. 

In  regard  to  this  advanced  country  it  has  been  said 

that,"  Nowhere  on  earth  before  or  since  has  the  human 

being  been  educated  into  such  wonderful  perfection 

— such  an  entire  unfolding  of  itself  as  in  Greece. 

*Acts  xvii.  18-20. 


2o8  THE  CHURCH  OF  CHRIST 

There  every  human  tendency  and  faculty  of  soul  and 
body  opened  in  symmetrical  proportion.  That  small 
country,  so  insignificant  on  the  map  of  Europe,  so  in- 
visible on  the  map  of  the  world,  carried  to  perfection, 
in  a  few  short  centuries,  human  art.  Everything  in 
Greece  is  art,  because  everything  is  finished — done 
perfectly  well.  In  that  garden  of  the  world  ripened 
the  masterpieces  of  epic,  tragic,  comic,  lyric,  and 
didactic  poetry — the  masterpieces  in  every  school  of 
philosophic  investigation;  the  masterpieces  of  ar- 
chitecture, sculpture,  and  painting.  Greece  developed 
every  form  of  human  government,  and  in  Greece  were 
fought  and  won  the  great  battles  of  the  world.  Be- 
fore Greece  everything  in  human  literature  and  art 
was  a  rude  and  imperfect  attempt.  Since  Greece 
everything  has  been  a  rude  and  imperfect  imita- 
tion.''* 

The  Greeks  were  also  a  religious  people — they  were 
devoted  to  religion.  While  aftars  and  idols  were  com- 
mon to  the  Greeks,  yet  it  was  said  that  "there  were 
more  gods  in  Athens  than  in  all  the  rest  of  the  coun- 
try." And  that  it  was  "  easier  to  find  a  god  there  than 
a  man."  The  Greeks  borrowed  their  idea  of  God 
from  man.  They  divined  and  carved  him  in  his  most 
perfect  form.  According  to  divine  revelation  God 
made  man  in  His  own  image,  but  the  Greeks  reversed 
this  order  and  made  God  in  the  image  of  man.  This 
was  still  a  higher  conception  of  God  than  the  worship 
of  hideous  monsters  as,  in  India,  or  beasts  and  rep- 
tiles, as  in  Egypt. 

•"Ten  Great  Religions,"  by  Jas.  F.  Clark,  page  270. 


PAUL  AT  ATHENS  209 

We  now  contemplate  Paul  in  the  capital  city  of  this 
wondrous  country.  This  great  "  city  wholly  given  to 
idolatry,"  or  "  full  of  idols/'  Here  he  is  called  upon 
to  speak  of  the  living  and  true  God,  surrounded  by 
the  works  of  art,  by  temples,  by  statues,  altars,  and 
idols.  Here  in  Athens,  the  city  "built  nobly  on  the 
iEgean  shore,  the  eye  of  Greece,  mother  of  arts  and 
eloquence,"  ^  Paul  stands  alone  in  the  home  of  Socra- 
tes, Plato,  Aristotle,  Demosthenes,  inspired  by  the 
Holy  Spirit,  and  reminded  by  all  the  great  poets  from 
Homer  down,  together  with  all  the  philosophers, 
statesmen,  warriors,  and  the  artists  whose  works  be- 
fore him  commemorated  their  mighty  deeds,  kept  in 
remembrance  their  laurels  won  on  all  the  fields  in  the 
wide  range  of  human  ambition.  Here  he  stands  be- 
fore the  most  cultured  living  and  the  monuments  of 
the  greatest  dead.  Here  we  see  divine  wisdom  con- 
trasted with  human  attainment,  when  the  great  apos- 
tle speaks  to  a  race  of  people  whose  worldly  knowl- 
edge had  surpassed  all  antiquity,  whose  achievements 
were  the  greatest  known  on  earth,  unaided  by  divine 
wisdom,  uninspired  by  hope  of  the  future.  Here,  in 
such  a  place,  surrounded  with  such  circumstances, 
standing  in  the  Areopagus  where  law  was  discussed 
and  judgment  executed,  Paul  shows  the  wisdom  of 
this  world  as  foolishness  with  God  and  calls  their  at- 
tention from  created  idols  to  the  creator  of  heaven 
and  earth,  who  has  a  right  to  call  the  living  to  repent- 
ance and  the  dead  to  judgment. 

He  said,  "Men  of  Athens,  I  perceive  that  in  all 
a  "Paradise  Regained." 


2IO  THE  CHURCH  OF  CHRIST 

things  ye  are  very  religious.  For  as  I  passed  by  and 
observed  your  objects  of  worship  I  found  an  altar  with 
this  inscription:  TO  THE  UNKNOWN  GOD. 
Whom  therefore  ye  worship  in  ignorance,  him  I  de- 
clare unto  you.  The  God  who  made  the  world  and  all 
things  therein.  He  being  Lord  of  heaven  and  earth, 
dwells  not  in  temples  made  with  hands.  Neither  is  he 
served  by  men's  hands  as  though  he  needed  anything. 
Seeing  he  giveth  unto  all  life  and  breath  and  all 
things;  and  hath  made  of  one  blood  all  nations  of 
men  to  dwell  on  all  the  face  of  the  earth,  having  de- 
termined their  appointed  seasons  and  the  bounds  of 
their  habitations.  That  they  should  seek  the  Lord  if 
haply  they  might  feel  after  him  and  find  him,  though 
he  is  not  far  from  every  one  of  us,  for  in  him  we  live 
and  move  and  have  our  being;  as  certain  also  of  your 
own  poets  have  said,  *For  we  are  also  his  offspring.' 
Being  then  the  offspring  of  God  we  ought  not  to  think 
that  the  Godhead  [or  Deity]  is  like  unto  gold  or  silver 
or  stone,  graven  by  art  and  man's  device.  The  times 
of  ignorance  therefore  God  overlooked,  but  now  com- 
mandeth  all  men  everywhere  to  repent,  because  he 
has  appointed  a  day  in  which  he  will  judge  the  world 
in  righteousness  by  the  man  whom  he  hath  appointed; 
he  hath  given  assurance  to  all  in  that  he  hath  raised 
him  from  the  dead."  * 

The  first  thing  which  attracts  our  attention  in  this 
discourse  of  Paul's  is  the  compliment  he  pays  to  the 
Athenians  on  account  of  their  devotion  or  their  care- 
fulness in  religion.     While  altars  were  erected  to  the 
*Acts  xvii.  22-31. 


PAUL  AT  ATHENS  211 

known  gods  and  were  in  great  abundance  on  every 
hand,  they  had  not  failed  to  erect  one  "to  the  un- 
known God."  This  furnishes  the  theme  for  Paul, 
while  at  the  same  time  it  relieves  him  of  the  charge  of 
preaching  "strange  gods."  This  compliment  was 
just.  "The  whole  life  of  the  Greeks  was  permeated 
by  religion.  They  instinctively  and  naturally  prayed 
on  all  occasions.  They  prayed  at  sunrise  and  sunset, 
at  meal-times  for  outer  blessings  of  all  kinds,  and  also 
for  virtue  and  wisdom.  They  prayed  standing,  with 
a  loud  voice,  and  hands  lifted  to  the  heavens.  They 
threw  kisses  to  the  gods  with  their  hands."*  This 
altar  was  inscribed,  "To  the  Unknown  God."  Not- 
withstanding the  Grecians  had  many  gods,  to  some 
of  whom  were  inscribed  greater  powers  than  to  others, 
yet  the  attributes  of  each  were  limited  and  their  pas- 
sions and  propensities  were  of  human  conception,  as 
well  as  their  form.  But  what  was  the  image  of  Jupi- 
ter or  the  powers  he  represented  compared  to  the  un- 
known God.  "As  a  work  of  human  art  the  Jupiter 
of  Phidias  stands  alone — has  never  been  equaled. 
Made  of  ivory  and  gold,  forty  feet  high,  on  a  pedestal 
twelve  feet,  this  greatest  of  human  gods  was  seated 
on  a  throne  made  of  cedar,  gold,  ebony,  ivory,  studded 
with  precious  stones,  seated  in  a  temple  sixty-eight 
feet  high,  ninety-five  feet  wide  and  two  hundred  and 
thirty  feet  long,  with  the  greatest  expression  of  maj- 
esty and  sweetness,  together  with  the  power  of  wisdom 
and  goodness,  ever  conveyed  by  artist's  chisel.  No 
wonder  when  works  of  art  have  been  admired  by  all 
*  "Ten  Great  Religions,"  page  301. 


212  THE  CHURCH  OF  CHRIST 

cultured  people  in  all  ages  of  the  world  that  the  Greek 
thought  it  a  great  calamity  to  die  without  beholding 
this  image  of  their  greatest  god."  But  Paul  pro- 
claimed to  them  a  God  which  they  worshiped,  not 
knowing — a  God  who  did  not  represent  a  passion,  a 
propensity  or  a  power  of  nature  alone,  but  a  God  who 
had  greater  power,  greater  wisdom,  and  holier  love 
than  that  which  was  ascribed  to  all  their  gods.  A 
God  whose  image  could  not  be  carved,  who  was  un- 
known to  Greece,  and  for  whose  full  revelation  the 
world  had  been  preparing  for  four  thousand  years — 
a  God  before  whom,  when  all  His  attributes  were  re- 
vealed, all  others  were  to  fade  away.  Truly,  such  a 
God  as  Jesus  revealed  and  Paul  preached  needed  not 
"temples  made  with  hands''  in  which  to  dwell  when 
he  had  made  the  earth  and  all  things  therein.  No 
ministration  of  human  hands  was  needed  by  Him 
who  had  "given  to  all  life  and  breath  and  all  things." 
This  God,  great  in  wisdom,  power,  and  goodness — 
superior  to  all  human  conception  of  Deity  even  by  the 
wisest  of  earth,  is  now  proclaimed  on  Mars  Hill. 
How  insignificant  are  altars,  temples,  and  idols  be- 
fore Him  who  created  all  things,  whose  glory  the 
heavens  declare  and  the  firmament  showeth  His 
handiwork. 

From  the  description  of  this  unknown  God,  and 
His  great  superiority  over  all  that  was  known  as  gods 
or  worshiped,  Paul  comes  down  to  man  and  pro- 
claims the  unity  of  the  human  race,  and  asserts  that 
God  made  of  one  blood  all  nations  to  dwell  on  all  the 
face  of  the  earth.     That  God  made  of  one  blood  all 


PAUL  AT  ATHENS  213 

peoples  is  not  only  a  revealed  truth  but  is  now  demon- 
strated by  science  to  be  a  fact. 

The  Grecian  language,  though  the  most  perfect, 
had  no  word  in  it  expressive  of  humanity — nothing  to 
express  the  kinship  of  the  race.  All  other  people  were 
called,  by  the  Greeks,  barbarians.  As  before  quoted, 
Max  Miiller  has  stated  that  no  such  word  as  "man- 
kind" is  found  in  human  language  before  Christ. 
Before  Him  it  was  Egyptian,  Persian,  Grecian,  Ro- 
man, Jew  and  Gentile.  Christ  was  the  first  on  earth 
to  reveal  the  fatherhood  of  God  and  the  brotherhood 
of  man.  And  Paul  proclaimed  here  this  great  truth 
to  the  Gentile  world. 

It  will  be  observed  that  Paul  was  interrupted  before 
finishing  this  discourse  to  the  Gentiles.  Interrupted 
in  this  city  of  philosophers  and  numberless  gods, 
when  speaking  of  the  one  true  God,  the  Creator  of  all; 
to  a  people  who  knew  Him  not,  whose  wisest  philoso- 
phers had  tried  to  discover  Him  by  human  reason  but 
had  failed.  Paul  asserted  a  truth  after  this  which 
may  have  been  inspired  here  when  he  said,  "That  the 
world  by  wisdom  knew  not  God."  This  is  a  truth 
which  can  not  be  controverted.  God  and  His  attri- 
butes can  only  be  known  through  revelation.  "A 
proposition  and  its  proof  must  be  homogeneous."  A 
superhuman  proposition  must  have  superhuman 
proof.  "Canst  thou  by  searching  find  out  God  .^"^ 
The  wisest  of  the  Greeks  searched  in  vain  to  find  the 
God  whom  Paul  revealed.  Again,  this  interruption 
of  Paul  and  the  mockery  of  those  whom  he  addressed, 
a  Job  xi.  7. 


214  THE  CHURCH  OF  CHRIST 

demonstrates  the  truth  of  what  he  said  in  after  years: 
"But  we  preach  Christ  crucified,  unto  the  Jews  a 
stumbling-block,  and  unto  the  Greeks  foolishness." 
Again  he  says,  "Not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble,  are  called."^ 

We  would  remark  in  the  next  place  that  Paul  in  this 
discourse  did  not  begin  by  referring  to  or  quoting  from 
the  Jewish  Scriptures,  as  he  did  when  addressing 
Jews.  Persons  can,  and  many  have,  become  Chris- 
tians without  having  knowledge  of  the  Old-Testament 
Scriptures.  This  new  religion,  while  preceded  by  the 
patriarchal  and  Jewish  religions,  is  complete  in  itself 
to  "  save  unto  the  uttermost."  "  Come  unto  me  all  ye 
that  labor  and  are  heavy  laden  and  I  will  give  you 
rest."^  "Ye  are  complete  in  Him."  ^  It  spread  over 
the  world  as  an  oral  religion.  It  was  the  verbal  story 
of  the  Christ  told  throughout  the  then  known  world 
that  won  for  Christianity  its  first  and  greatest  victories. 

Notwithstanding  that  Paul's  speech  was  rudely 
interrupted  it  was  not  without  results,  for,  we  are  told, 
that  certain  men  clave  unto  him  and  believed,  among 
whom  was  Dionysius  the  Areopagite,  and  a  woman 
named  Damaris,  and  others  with  them.  None  of 
these,  however,  are  again  mentioned  in  the  Acts  or 
epistles  nor  was  any  church  established  in  Athens  in 
apostolic  times.  Yet  this  discourse  of  Paul  still  lives, 
expressing  the  fatherhood  of  God  and  the  brother- 
hood of  man.  It  grows  more  significant,  exerts  more 
power  as  the  ages  advance  and  will  be  proclaimed 
around  the  world  in  all  coming  time. 

*  I  Cor.  i.  23-26.  ^  Matt.  ii.  28.  ^  Col.  ii.  10. 


CHAPTER  XXVIII 

PAUL  AT  CORINTH 

Paul  in  Corinth.  Establishes  a  Church.  Paul  in  Ephesus.  His 
Third  Missionary  Journey.  Apollos  and  The  Baptism  of  John. 
Paul  Arrested  in  Jerusalem  and  his  Defense.  Imprisoned  at 
Cesarea.     Speeches  Before  Festus,  F,elix,  and  Agrippa. 

We  now  come  to  consider  briefly  Paul's  work  in 
Corinth.  We  are  informed  that  "after  these  things" 
Paul  departed  from  Athens  to  Corinth.^  It  may  be 
observed  that  this  city,  as  Paul  found  it,  was  not  the 
ancient  Greek  city,  but  it  had  been  rebuilt  as  a  Roman 
colony.  In  some  regards  it  was  more  distinguished 
than  the  former  city.  Its  location  on  the  isthmus 
gave  it  great  commercial  advantage.  It  was  renownd 
for  industry,  for  wealth,  for  athletic  sports,  for  philos- 
ophy, and  noted  for  licentious  worship.  In  many  re- 
gards it  was  the  most  important  city  in  Greece,  and 
it  was  one  of  the  most  conspicuous  cities  for  the 
early  spread  of  the  Christian  religion.  From  this  city 
and  to  this  city  six  of  PauFs  fourteen  epistles  were 
written. 

When  Paul  reached  Corinth  we  are  told  that  "he 
found  a  certain  Jew,  named  Aquila,  born  in  Pontus, 
and  Priscilla,  his  wife,  lately  come  from  Italy;  (be- 
cause that  Claudius  had  commanded  all  Jews  to  de- 
part from  Rome,)  he  came  unto  them  and  because 
*  Acts  xviii.  I. 
"5 


2i6         THE  CHURCH  OF  CHRIST 

he  was  of  the  same  trade  he  abode  with  them  and 
worked,  for  by  their  trade  they  were  tent-makers."  * 
Here  we  learn  that  Paul,  the  great  apostle,  had  a 
trade — that  of  tent  making.  This  was  an  important 
industry  in  that  age.  Notwithstanding  his  daily  toil, 
"he  reasoned  in  the  synagogue  every  sabbath  and 
persuaded  the  Jews  and  Greeks.  And  when  Silas 
and  Timotheus  came  down  from  Macedonia  Paul  was 
pressed  in  the  spirit  and  testified  to  the  Jews  that 
Jesus  is  the  Christ."^  But  when  the  Jews  rejected 
Him  he  said  unto  them,  "Your  blood  be  upon  your 
own  heads;  I  am  clean:  from  henceforth  I  will  go 
unto  the  Gentiles.  And  departing  thence  he  went  into 
the  house  of  a  certain  man  named  Justus,  a  worship- 
er of  God,  whose  house  was  adjacent  to  the  syna- 
gogue." ^  This  man  was  evidently  a  Gentile,  but  a 
worshiper  of  the  true  God.  We  are  informed  that 
"  Crispus,  the  chief  ruler  of  the  synagogue,  believed 
on  the  Lord  with  all  his  house,  and  many  of  the  Corin- 
thians hearing,  believed  and  were  baptized."  ^  While 
it  is  only  stated  Crispus  believed  on  the  Lord  with  all 
his  house  and  "many  of  the  Corinthians  hearing  be- 
lieved and  were  baptized,"  it  can  not  be  inferred  that 
they  did  not  comply  fully  with  the  terms  of  the  gospel, 
as  shown  in  preceding  cases. 

We  will  pass  over  briefly  the  remaining  chapters  in 
the  book  of  Acts,  noting  any  allusions  to  pardon,  and 
also  some  of  the  important  events  in  the  life  of  the 
Apostle  Paul. 

•  Acts  xviii.  2,  3.  ^  Acts  xviii.  4,  5. 

^  Acts  xviii.  6,  7.  ^  Acts  xviii.  8. 


PAUL  AT  CORINTH  217 

The  Lord  appeared  to  Paul  In  a  vision  by  night, 
telling  him, "  be  not  afraid,  but  speak  and  hold  not  thy 
peace,  for  I  am  with  thee,  and  no  man  shall  set  on  thee 
to  harm  thee,  for  I  have  much  people  in  this  city."* 
How  this  prediction  was  fulfilled  is  shown  by  the  fact 
that  Paul  remained  there  one  year  and  a  half,  teaching 
the  word  of  God.  When  the  Jews  made  insurrection 
against  him  "  and  brought  him  to  the  judgment-seat,'* 
Gallio,  the  proconsul,  drove  them  away,  and  the 
Greeks  beat  the  chief  persecutor  before  the  judgment- 
seat.  That  the  Lord  had  many  people  there  is  shown 
by  subsequent  history,  and  the  two  important  epistles 
written  by  Paul  to  the  Corinthian  church.  After  the 
occurrence  above  named,  Paul  remained  for  some  time 
and  then  sailed  with  Priscilla  and  Aquila  into  Syria. 
Afterward,  "  he  came  to  Ephesus,"  where  he  went  into 
the  synagogue  and  reasoned  with  the  Jews."^  Here 
we  note  that  "he  reasoned  with  them."  Whether 
presenting  the  gospel  to  the  Jews  or  Gentiles  Paul 
"reasoned  with  them."  It  was  the  uniform  custom 
with  all  the  apostles,  in  presenting  the  gospel  to  the 
people,  to  reason  with  them — to  teach  them.  In  fact, 
they  were  commanded  by  the  Lord  to  "  Go  teach  all 
nations."  The  Christian  religion  is  a  reasonable  re- 
ligion. Its  service  is  "  a  reasonable  service."  "=  It  is 
a  perfect  system;  perfect  in  its  organization,  in  its 
ordinances,  in  its  facts,  precepts,  and  promises.  It 
is  law,  order,  harmony.  To  be  a  disciple  is  to  be  a 
learner  under  Christ,  the  great  Teacher. 

Paul's  stay  in  Ephesus  was  brief.     He  sailed  from 
•  Acts  xviii.  9,  10.  ^  Acts  xviii.  19.  ^  Rom.  xii.  i. 


2i8  THE  CHURCH  OF  CHRIST 

there  to  Cesarea,  went  up  and  "  saluted  the  church  " 
at  Jerusalem ;  and  "  he  went  down  to  Antioch."  And 
after  he  had  spent  some  time  there  he  departed  on  his 
third  missionary  journey  and  went  over  all  the  coun- 
try of  Galatia  and  Phrygia  in  order,  strengthening  all 
the  disciples. 

Here  we  have  the  first  mention  of  Apollos,  a  Jew. 
"Born  at  Alexandria,  an  eloquent  man,  and  mighty 
in  the  Scriptures/*  *  But  he  knew  only  "the  baptism 
of  John/'  While  he  was  preaching  at  Ephesus  Aquila 
and  Priscilla  heard  him,  "and  they  took  him  unto 
them  and  expounded  unto  him  the  way  of  God  more 
perfectly"^ — that  is,  Apollos  now  became  a  disciple 
of  Christ  and  began  to  preach  Christ.  When  he  left 
Ephesus  the  brethren  gave  him  letters  of  commenda- 
tion to  the  disciples  in  Achaia,  where  he  rendered 
them  much  assistance  by  his  eloquent  and  powerful 
preaching.  "For  he  mightily  convinced  the  Jews, 
and  that  publicly,  showing  by  the  Scriptures  that  Je- 
sus was  the  Christ." 

At  Corinth  he  was  so  highly  esteemed  by  some  of 
the  Christians  that  he  took  rank  with  the  apostles 
themselves.  Paul  mentions  him,  along  with  Cephas 
and  himself,  as  one  of  the  three  upon  whom  the  Church 
was  in  danger  of  dividing.  ^  Some  commentators  put 
such  high  estimate  on  his  character  and  ability  that 
the  disputed  authorship  of  the  Epistles  to  the  Hebrews 
is  by  them  assigned  to  this  eloquent  Alexandrian 
Jew. 

When  Paul  reaches  Ephesus,  he  finds  there  certain 

*  Acts  xviii.  24.  ^  Acts  xviii.  26.  ^  I  Cor.  i.  10-13. 


PAUL  AT  CORINTH  219 

disciples  of  whom  he  inquires,  "Have  ye  received  the 
Holy  Spirit  since  ye  believed?"  "And  they  said 
unto  him,  We  have  not  so  much  as  heard  w^hether 
there  be  any  Holy  Spirit.  And  he  said  unto  them, 
Unto  what  then  were  ye  baptized  ?  And  they  said, 
Unto  John's  baptism.  Then  said  Paul,  John  verily 
baptized  with  the  baptism  of  repentance,  saying  unto 
the  people  that  they  should  believe  on  him  which 
should  come  after  him,  that  is  on  Christ  Jesus.  When 
they  heard  this  they  were  baptized  into  the  name  of 
the  Lord  Jesus.  .  .  .  And  all  the  men  were  about 
twelve."  ^ 

The  question  is  frequently  raised  as  to  whether  the 
disciples  whom  Jesus  made  during  His  earthly  min- 
istry were  rebaptized  or  not  after  the  day  of  Pente- 
cost. Were  the  apostles  and  the  one  hundred  and 
twenty  rebaptized  f  There  is  no  record  to  this  effect. 
These  constituted  the  charter  members  of  the  church. 
Why  then  rebaptize  these  twelve  men  at  Ephesus  .? 
The  twelve  apostles  and  one  hundred  and  twenty 
disciples  were  baptized  with  the  baptism  of  John  when 
that  was  an  existing  institution  under  the  sanction  of 
divine  authority.  But  after  the  resurrection  this  insti- 
tution was  no  longer  in  vogue.  It  was  superseded  by 
the  baptism  into  the  name  of  the  Father,  Son,  and  Holy 
Spirit.  Then  those  who  were  baptized  with  the  bap- 
tism of  John  after  this  institution  had  been  abrogated 
were  baptized  without  the  sanction  of  divine  authority 
and  were  proper  subjects  for  rebaptism  into  Christ. 

Paul  abode  in  Ephesus  two  years :  "  So  that  all  they 
*  Acts  xix.  2-7. 


220  THE  CHURCH  OF  CHRIST 

which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus, 
both  Jews  and  Greeks.  And  God  wrought  special 
miracles  by  the  hands  of  Paul.*'  "  And  many  that  be- 
lieved came  and  confessed  and  showed  their  deeds. 
Many  of  them  also  which  used  curious  arts  brought 
their  books  together  and  burned  them  before  all  men, 
and  they  counted  the  price  of  them  and  found  it  fifty 
thousand  pieces  of  silver.  So  mightily  grew  the  word 
of  God  and  prevailed.**  ^  Demetrius,  the  silversmith, 
became  very  much  alarmed  lest  his  craft — the  craft  of 
making  silver  shrines  for  Diana,  which  brought  him 
and  his  workmen  of  like  occupation  no  small  gain, 
should  be  set  at  nought;  "but  also  lest  the  temple  of 
the  great  goddess,  Diana,  should  be  despised  and  her 
magnificence  should  be  destroyed.**^  Here  is  a  most 
conspicuous  example  of  the  inimical  clash  of  Christi- 
anity with  idolatry — an  earnest  of  its  ultimate  tri- 
umph which  so  soon  overturned  the  idolatrous  Ro- 
man Empire. 

From  Ephesus  Paul  revisits  Macedonia  and  Greece, 
returns  by  way  of  Philippi  to  Troas,  and  observes  the 
Lord's  Supper  with  the  brethren  here  on  the  first  day 
of  the  week.  Departing  from  Troas,  Paul  goes  afoot 
to  Assos  where  he  meets  his  party  aboard-ship  and 
they  sail  for  Miletus,  to  which  place  the  elders  from 
Ephesus  are  called  to  meet  him  and  from  whom  he 
parts  with  a  most  touching  farewell  address.  From 
Miletus  he  sailed  to  Tyre,  where  he  was  greeted  by 
th€  disciples.  Thence  by  way  of  Ptolemais  and 
Cesarea  to  Jerusalem.  At  Cesarea  he  met  Philip, 
*  Acts  xix.  1 8,  19.  ^  Acts  xix.  27. 


PAUL  AT  CORINTH  221 

the  evangelist,  and  was  warned  by  Agabus,  the 
prophet,  that  he  would  be  delivered  into  the  hands  of 
the  Gentiles  if  he  should  go  to  Jerusalem.  After  ar- 
riving at  Jerusalem  the  brethren  received  him  gladly. 
Before  James  and  the  elders  he  rehearsed  his  expe- 
riences among  the  Gentiles,  and  they  glorified  God. 

Paul,  as  a  Jew,  had  hurried  back  to  Jerusalem  to 
observe  the  day  of  Pentecost,  and  was  willing,  at  the 
request  of  the  Jews,  to  make  the  observance  of  purifi- 
cation in  the  temple.  But  it  is  here  stated  that  "As 
touching  the  Gentiles  which  believe,  we  have  written 
and  concluded  that  they  observe  no  such  thing."* 
We  are  informed  that  the  Jews,  which  were  from  Asia, 
stirred  up  the  people  against  Paul,  seized  him  and 
were  about  to  kill  him  and  were  thwarted  in  their  pur- 
pose by  the  chief  captain  of  the  band,  who  rescued 
him  and  gave  him  the  privilege  of  addressing  the  peo- 
ple before  taking  him  to  prison. 

Paul  in  his  defense  here  relates  how  he  had  at  one 
time  persecuted  the  Christians,  and  how  he  himself 
afterward  became  a  Christian.  He  had  not  only 
consented,  but  was  an  accomplice  in  the  persecu- 
tion of  Stephen.  Relates  his  conversion  and  call  to 
the  apostleship,  a  full  account  of  which  has  here- 
tofore been  given.  After  this  speech  Paul  was  about 
to  be  scourged  to  exact  a  confession,  but  escaped  by 
virtue  of  being  a  Roman  citizen,  and  was  on  the 
next  day  accused  by  the  Jews,  and  caused  to  appear 
before  their  council  for  a  hearing.  In  the  opening 
sentence  of  his  speech,  Paul  states  that  he  had  lived 
*  Acts  xxi.  25. 


222  THE  CHURCH  OF  CHRIST 

in  all  good  conscience  until  this  day.  This  is  a  most 
conspicuous  example  that  conscience  is  not  a  proper 
guide.  He  had  the  approbation  of  his  conscience 
both  in  persecuting  the  Christians  and  in  preaching 
the  gospel.  He  caused  division  in  the  council  by 
declaring  himself  a  Pharisee,  which  resulted  in  a  dis- 
cussion between  the  Pharisees  and  Sadducees,  and 
thus  ended  the  trial.  Paul  was  here  rescued  and  re- 
turned to  prison  by  the  chief  captain.  And  the  night 
following  the  Lord  stood  by  him  and  said:  "Be  of 
good  cheer,  Paul,  for  as  thou  hast  testified  of  me  in 
Jerusalem  so  must  thou  bear  witness  also  at  Rome."  * 
Then  follows  a  conspiracy  to  kill  Paul,  forty  men  hav- 
ing bound  themselves  under  oath  to  do  this.  It  was 
prevented  by  the  chief  captain,  who  sent  him  by  night 
under  strong  military  escort  to  Cesarea,  with  a  most 
gracious  letter  to  Felix,  the  Roman  governor.  Paul 
was  here  kept  as  a  distinguished  prisoner  in  Herod's 
judgment-hall,  and  the  centurion  was  commanded  to 
let  him  have  liberty,  and  that  he  should  forbid  none  of 
his  acquaintances  to  minister  or  come  unto  him.  The 
history  of  the  imprisonment  at  Cesarea  may  be  pre- 
sented under  three  distinct  heads: 

First,  the  charges. 

Second,  the  trial  before  Felix  and  Festus. 

Third,  his  defense  before  Agrippa. 

First,  the  Jews  from  Asia,  who  had  laid  hands  on 

Paul,  said:   "This  is  the  man  that  teacheth  all  men 

everywhere  against  the  people  and  the  law,  and  this 

place:  and  further  brought  Greeks  also  into  the  tem- 

*  Acts  xxiii.  II. 


PAUL  AT  CORINHT  223 

pie  and  hath  polluted  this  holy  place."  ^  TertuUus, 
the  orator  who  was  chosen  by  the  high  priest  and 
elders  to  accompany  them  to  Cesarea  to  prosecute 
Paul  said  in  his  discussion  before  Felix,  the  governor: 
"We  have  found  this  man  a  pestilent  fellow  and  a 
mover  of  sedition  among  all  the  Jews  throughout  the 
world,  and  a  ringleader  of  the  sect  of  the  Nazarenes; 
who  also  hath  gone  about  to  profane  the  temple."^ 
These  charges  he  urged  eloquently,  but  his  speech 
was  without  avail  before  the  governor. 

Second.  Then  the  governor  beckoned  to  Paul  to 
make  his  own  defense,  which  he  cheerfully  did,  say- 
ing: "They  neither  found  me  in  the  temple  disputing 
with  any  man,  neither  raising  up  the  people,  neither 
in  the  synagogues  nor  in  the  city;  neither  can  they 
prove  the  things  whereof  they  now  accuse  me."  ^  He 
not  only  refutes  the  charges  but  implicates  his  accusers 
and  makes  a  most  memorable  plea  for  Jesus  and  the 
resurrection.  Felix  deferred  the  case  for  certain  days, 
when  he  appeared  again  before  him  and  his  wife. 
Upon  this  hearing,  when  Paul  reasoned  of  righteous- 
ness, temperance,  and  judgment  to  come,  Felix  trem- 
bled. He  was  next  accused  of  the  Jews  before  Fes- 
tus,  the  successor  of  Felix.  The  charges  were  not 
proven.  Paul  makes  a  brief  defense  and  appeals  to 
Caesar.  The  case  was  so  weak  that  Festus  said,  "  It 
seemeth  to  me  unreasonable  to  send  a  prisoner  and 
not  withal  to  signify  the  crimes  laid  against  him."^ 
This  was  the  reason  assigned  for  inviting  King 
Agrippa  to  hear  Paul. 
*  Acts  xxi.  28.  ^  Acts  xxiv.  5, 6.    ^  Acts  xxiv.  12, 13.  ^  Acts  xxv.  27. 


224  THE  CHURCH  OF  CHRIST 

Third.  This  brings  us  to  Paul's  defense  before 
Agrippa,  where  he  makes  a  model  speech  in  reason, 
rhetoric,  and  power.  The  manhood  of  the  great 
apostle  rises  here  to  its  full  stature.  It  is  not  only  a 
convincing  defense  of  an  innocent  and  distinguished 
prisoner,  but  is  a  most  powerful  and  persuasive  argu- 
ment for  the  Christian  faith.  Paul's  speeches  here 
at  Cesarea  must  ever  rank  with  the  most  telling  of 
all  time.  Before  him  Felix  trembled,  against  him 
Festus  could  find  no  case,  and  would  have  set  him  at 
liberty  had  he  not  appealed  to  Caesar.  And  Agrippa 
exclaimed  to  Paul,  "Almost  thou  persuadest  me  to  be 
a  Christian."  ^ 

•  Acts  xxvi.  28. 


CHAPTER  XXIX 

THE  PRISONER  OF  THE  LORD 

From  Cesarea  to  Rome  as  a  Prisoner.  Preaches  Two  Years  and 
is  Released.  Paul's  Last  Days.  Prayer — its  Place.  Terms 
of  Pardon  Divine  and  Unchangeable. 

From  Cesarea  Paul  is  sent  as  a  prisoner  to  Rome. 
On  this  journey,  against  the  warning  of  Paul,  they  set 
sail  from  Crete  and  encountered  a  great  storm,  and 
were  driven  before  the  wind  for  fourteen  days.  Dur- 
ing the  storm  an  angel  of  God  stood  by  Paul  and  as- 
sured him  that  he  would  be  brought  before  Caesar,  and 
gave  him  the  lives  of  all  that  sailed  with  him.  The 
ship  was  wrecked  on  the  coast  of  Melita  and,  notwith- 
standing the  great  peril,  all  reached  the  shore  alive. 
After  three  months  they  took  passage  on  a  ship  for 
Rome.  When  he  arrived  in  Rome  he  was  suffered  to 
dwell  by  himself  in  his  own  hired  house,  with  a  soldier 
that  kept  him.  There  he  called  the  chief  of  the  Jews 
together.  He  told  them  why  he  was  sent  a  prisoner 
from  Jerusalem  to  Rome,  and  explained  the  facts 
of  his  imprisonment,  of  which  they  had  not  heard. 
"And  when  they  had  appointed  him  a  day  there  came 
many  to  him  into  his  lodging,  to  whom  he  expounded 
and  testified  the  kingdom  of  God,  persuading  them 
concerning  Jesus,  both  out  of  the  law  of  Moses  and 
out  of  the  prophets,  from  morning  till  evening.  And 
15  "5 


226  THE  CHURCH  OF  CHRIST 

some  believed  the  things  which  were  spoken  and  some 
believed  not.  "  And  Paul  dwelt  two  whole  years  in  his 
own  hired  house  and  received  all  that  came  in  unto 
him,  preaching  the  kingdom  of  God  and  teaching 
those  things  which  concern  the  Lord  Jesus  Christ 
with  all  confidence,  no  man  forbidding  him."* 

Here  in  Rome,  at  the  close  of  the  history  of  Paul,  as 
given  in  Acts,  and  near  the  close  of  his  eventful  life, 
we  find  him  preaching  the  kingdom  of  God  to  the 
Jews,  teaching  them  things  concerning  Jesus  Christ. 
And  we  are  informed  that  some  of  them  believed  the 
things  that  were  spoken  and  some  believed  not.  The 
burden  of  Paul's  preaching  in  Rome,  as  elsewhere, 
was  the  kingdom  of  God  as  foretold  by  the  prophets 
and  as  now  established  under  the  ascended,  ruling, 
reigning  Christ.  Those  who  believed  no  doubt  came 
into  the  kingdom  upon  the  same  terms  ordained  by 
Christ,  submitted  to  by  Paul  himself,  and  required  of 
all  believers.  It  has  been  shown  in  the  preceding  his- 
tory that  these  terms  were  uniform.  Paul  dwelt  two 
years  as  a  prisoner  in  his  own  hired  house,  preaching 
the  kingdom  of  God. 

The  weight  of  evidence,  both  from  some  of  Paul's 
epistles  and  early  Christian  writers,  is  that  at  the  ex- 
piration of  two  years,  or  shortly  thereafter,  Paul  was 
released;  that  he  made  another  missionary  journey, 
that  he  was  again  imprisoned  in  Rome,  tried,  con- 
demned and  beheaded  without  the  walls  of  the  city  in 
the  year  68,  the  last  year  of  the  reign  of  Nero.  From 
the  best  information  obtainable,  seven  years  elapsed 
*  Acts  xxviii.  30,31. 


THE  PRISONER  OF  THE  LORD      227 

from  the  time  Paul  first  arrived  as  a  prisoner  in  Rome 
until  his  execution  under  Nero.  Besides  his  oral 
teaching  there,  if  we  include  the  epistle  to  the  He- 
brews seven  of  his  fourteen  epistles  were  written  from 
Rome.  ^ 

Having  called  attention  to  all  cases  of  pardon,  giv- 
ing in  detail  the  history  of  the  circumstances  and 
what  was  required  of  all  persons  in  order  to  enter  the 
Church  of  Christ,  we  now  observe  that  no  man,  no  set 
of  men,  no  ecclesiastical  body  since  the  close  of  this 
inspired  history  has  any  divine  right  to  require  less  or 
demand  more  of  any  one  in  order  to  church  mem- 
bership. The  requirements  are  full,  complete,  and 
divine,  excluding  all  other  terms  imposed  by  man. 

It  is  irnportant  to  observe  that  prayer  was  not  one 
of  these  terms.  Man  everywhere  is  a  worshiper;  it  is 
not  the  intention  to  limit  the  mercy  and  power  of  God, 
when  we  say  it  was  not  commanded  or  enjoined  upon 
any  as  a  condition  of  pardon  in  coming  into  Christ. 
Cornelius,  being  a  devout  man,  prayed,  and  his  prayer 
was  heard,  but  when  Peter  came  to  him  he  told  him 
words  whereby  he  and  all  his  house  should  be  saved. ^ 
Saul  prayed  for  three  days,  and  was  then  required  to 
submit  to  the  established  law  of  pardon,  as  we  have 
heretofore  shown.  The  question  may  be  asked  in  re- 
gard to  the  instance  Christ  relates  of  the  man  who 
"smote  upon  his  breast,  saying,  God  be  merciful  to 
me  a  sinner," ""  who  went  down  to  his  house  justified 
rather  than  the  other.     We  would  observe  that  this 

*  For  an  estimate  of  Paul's  life  and  work,  see  pages  131-137. 
^  Acts  xi.  14.  ^  Luke  xviii.  10-14. 


228  THE  CHURCH  OF  CHRIST 

was  before  Christ's  death,  the  giving  of  the  commis- 
sion or  the  establishment  of  the  Church.  Also,  that 
both  men  went  up  into  the  temple  to  pray,  and  were 
Jews,  as  only  Jews  were  permitted  in  the  temple.  It 
is  a  fact  that  Christ  lived  under  the  Jewish  economy 
and  kept  its  law.  This  justification  was  under  that 
law  before  it  was  fulfilled  by  Christ  and  taken  out  of 
the  way.  Prayer  is  neither  stated  nor  implied  as  a 
condition  of  pardon  in  coming  into  Christ's  Church. 
If,  therefore,  prayer  is  not  enjoined  on  the  uncon- 
verted as  a  term  of  pardon  why  should  such  protracted 
scenes  and  sieges  of  prayer,  as  have  been  enacted  in 
recent  years,  supplant  the  plain  teaching  of  inspira- 
tion upon  all  cases  of  pardon  .? 

A  striking  proof  of  a  departure  from  the  gospel  by 
many  religious  teachers  is  that  they  call  upon  unbe- 
lievers to  pray  for  faith  and  to  approach  God  devoid 
of  the  very  principle  by  which  they  are  to  be  accepted 
of  Him.  When  the  apostle  speaks  of  the  efficacy  of 
prayer  he  states  that  "the  effectual  fervent  prayer 
of  a  righteous  man  availeth  much,*'  and  it  is  when 
persons  ask  in  accordance  with  the  [will  of  God 
that  they  are  to  expect  an  answer  to  their  prayer, 
for  "without  faith  it  is  impossible  to  please  God." 
"Faith  Cometh  by  hearing  .  .  .  the  word  of  God." 
"Hearing  they  believed  and  were  baptized."  "How 
shall  they  believe  in  him  of  whom  they  have  not 
heard .? "  Therefore  the  order  of  the  gospel  is  to 
hear,  believe,  obey,  and  then  "  to  continue  steadfast 
in  prayer."  To  "pray  without  ceasing."  The  rule  is 
that  the  right  of  petition  belongs  to  the  citizen  and  not 


THE  PRISONER  OF  THE  LORD     229 

to  the  alien  or  foreigner.  This  is  true  in  society  and 
government,  and  it  is  also  true  in  the  kingdom  of 
Christ.  The  early  Christians  were  a  praying  people. 
They  followed  their  great  Exemplar  in  sincere  devo- 
tion and  earnest  prayer.  In  the  New  Testament  it  is 
most  fully  enjoined  upon  Christians.  The  deep  and 
unyielding  devotion  of  the  early  disciples  of  Christ 
comes  down  through  the  ages,  bearing  testimony  to 
the  great  importance  of  prayer.  Prayer  has  new 
significance  under  Christ.  All  Christians  are  con- 
stituted kings  and  priests  to  God,  and  can  approach 
Him  as  no  person  ever  did  before — "through  a  new 
and  living  way,"  through  their  "great  High  Priest 
who  ever  liveth  to  make  intercession  for  them."  In 
fact  this  new  religion,  these  new  principles  taught 
by  Christ  of  the  fatherhood  of  God,  the  brotherhood 
of  man,  of  love,  of  humility,  of  forgiveness,  of  trust 
in  God  and  immortality,  has  changed  the  world's  des- 
tiny. Wherever  taught  and  received  it  has  made  a 
more  benevolent,  more  intelligent,  kinder,  truer, 
greater,  and  better  people  than  were  known  to  earth. 
No  preceding  teaching,  philosophy,  or  religion  made 
man  so  happy,  so  great,  so  good;  inspired  such  noble 
deeds  in  life  and  imparted  such  immortal  hope  in  death. 

In  the  book  of  Acts  we  see  how  the  inspired  teach- 
ers approached  the  unconverted,  and  in  the  epistles 
how  they  addressed  Christians.  These  and  the  book 
of  Revelation,  the  apocalyptic  vision  of  John,  close 
the  Christian  Scriptures. 

"The  wall  of  separation,  which  forever  cuts  off  the 
apostolic  age  from  that  which  followed  it,  was  built 


230  THE  CHURCH  OF  CHRIST 

by  the  hand  of  God.  That  age  of  miracles  was  not 
to  be  revealed  to  us  as  passing,  by  any  gradual  transi- 
tion into  the  common  life  of  the  church.  It  was  in- 
tentionally isolated  from  all  succeeding  time,  that  we 
might  learn  to  appreciate  more  fully  the  extraordinary 
character  and  see,  by  the  sharpness  of  the  abruptest 
contrast,  the  difference  between  the  human  and  the 
divine."  ^ 

After  the  conclusion  of  the  history  in  Acts  no  person 
or  church  had  any  divine  authority  to  impose  any  new 
condition  of  pardon  in  order  to  admission  into  Christ's 
Church.  After  the  "Alpha  and  Omega"  of  Revela- 
tion there  is  no  divine  authority  to  impose  any  new 
command  upon  any  person,  not  a  Christian,  or  any 
member  of  the  household  of  God.  Since  the  close  of 
the  New  Testament  nothing  has  come  down  to  us,  to 
saint  or  sinner,  bearing  the  seal  of  inspiration.  There 
is  no  apostolic  succession  provided  therein.  No  in- 
fallible man  or  church  was  to  succeed  the  Church  of 
Christ.  Paul  says,  "  But  though  we,  or  an  angel  from 
heaven,  preach  any  other  gospel  unto  you  than  that 
which  we  have  preached  unto  you,  let  him  be  ac- 
cursed."^ John,  inclosing  Revelation,  says:  "If  any 
man  shall  add  unto  these  things,  God  shall  add  unto 
him  the  plagues  that  are  written  in  this  book :  And  if 
any  man  shall  take  away  from  the  words  of  the  book 
of  this  prophecy,  God  shall  take  away  his  part  out  of 
the  book  of  life,  and  out  of  the  holy  city,  and  from  the 
things  which  are  written  in  this  book."  ^ 

*  See  "  Life  and  Epistles  of  St.  Paul,"  Conybeare  and  Howson, 
pages  336,  337.  ^  Gal.  i.  8.  ""  Rev.  xxii.  18,  19. 


BOOK   SECOND 

EVIDENCE    OF    PARDON  AND  THE 
CHURCH  AS  AN  ORGANIZATION 


CHAPTER  XXX 

THE  ASSURANCE   OF  PARDON 

Importance  of  Pardon.  Different  Views  of  Pardon.  Conscious- 
ness of  Sin.  The  Scripture  the  Only  Evidence.  Scripture 
Terms  the  Only  Way  of  Pardon.  Knowledge  of  Pardon. 
Promise  Cannot  Fail.     Senses  Versus  Testimony. 

In  the  preparation  of  the  chapters  (Chapters  xxx  to 
xxxiii  inclusive  and  from  xxxvi  to  xxxix  inclusive), 
the  author  in  many  cases  has  followed  notes  made 
by  him  for  his  own  use  years  ago,  and  some  passages 
may  have  been  copied  from  writers  of  an  earlier  date 
and  the  quotation  marks  cannot  now  be  supplied. 

Having  passed  in  review  every  case  of  pardon  pre- 
sented in  the  New  Testament,  and  having  shown,  as 
we  believe,  that  there  is  one  law  of  pardon  governing 
all,  and  that  all  persons  entered  the  Church  of  Christ 
by  obedience  to  the  same  law,  we  will  now  examine 
the  evidence  of  their  acceptance  with  God. 

We  would  note  the  close  connection  between  the 
evidence  of  pardon  and  the  history  of  pardon,  and  in 
the  consideration  of  this  subject  it  will  be  necessary, 
to  some  extent,  to  repeat  the  terms  of  pardon. 

To  us,  in  the  light  of  sacred  history,  a  large  part  of 
the  religious  world  seems  confused  both  as  to  the  terms 
of  forgiveness  and  the  assurance  of  pardon.  It  may 
be  truthfully  said,  that  no  one  question  more  deeply 

»33 


234  THE  CHURCH  OF  CHRIST 

interests  the  professed  followers  of  Christ  than  this: 
How  can  a  person  in  this  life  be  fully  assured  that  God 
through  Christ  has  forgiven  his  sins  ?  To  the  answer 
of  this  question  we  now  direct  attention.  The  as- 
surance that  professed  Christians  have  of  the  for- 
giveness of  all  past  sins  is  of  the  highest  importance. 

No  person  can  enjoy  peace  of  mind  and  the  real 
undoubted  consolation  of  Christianity  who  is  destitute 
of  the  proper  evidence  of  pardon.  It  is  not  enough 
for  persons  to  feel  they  are  pardoned  while  at  times 
they  doubt  it.  We  are  told  that  "  if  our  hearts  con- 
demn us  not  then  we  have  confidence  toward  God." 
In  order  then  to  the  enjoyment  of  Christianity  there 
must  be  an  undisputed  evidence  of  the  forgiveness  of 
sins,  and  such  evidence  as  shall  ever  be  present,  other- 
wise there  will  be  doubt  and  gloom. 

We  now  inquire  for  the  proper  evidence  of  the  for- 
giveness of  sins.  There  are  three  distinct  and  con- 
flicting views  on  this  subject  entertained  by  the  dif- 
ferent denominations  in  Christendom.  One  class 
maintain  that  no  person  can  be  certain  of  pardon  in 
this  life.  That  if  we  are  forgiven,  the  Almighty,  in  His 
wisdom,  locks  up  the  fact  in  the  secret  councils  of  His 
own  will,  leaving  us  in  doubt  and  fear  as  long  as  we 
remain  upon  the  earth.  The  second  class  maintain 
that  every  pardoned  man  absolutely  knows  the  fact. 
That  he  has  full  assurance  that  God  has  blotted  out 
his  sins,  and  that  he  knows  it  because  he  has  received 
a  direct  communication  from  heaven  attesting  the  fact 
by  an  impression  made  upon  his  heart  and  that  he 
cannot  be  mistaken  because  he  feels  his  sins  forgiven 


THE  ASSURANCE  OF  PARDON      235 

and  therefore  knows  the  fact.  The  third  class  main- 
tain that  faith  in  the  word  of  God  and  obedience  to 
the  stipulated  conditions  of  pardon  are  all-sufficient 
to  give  a  man  full  assurance  that  he  is  pardoned,  justi- 
fied, and  saved,  independent  of  any  other  witness  di- 
rectly from  heaven  or  from  any  other  source. 

We  first  inquire:  What  evidence  have  we  that  a 
man  in  an  unconverted  state  is  guilty  before  God  and 
that  he  needs  pardon .?  Second,  what  are  the  terms 
of  pardon  ?  Third,  how  shall  we  know  or  be  assured 
that  we  are  pardoned  ^  Fourth,  how  shall  a  Chris- 
tian, if  he  be  overtaken  in  a  fault,  or  commit  sin,  be 
assured  of  pardon .? 

First,  what  evidence  have  we  that  a  man  in  an  un- 
converted state  is  guilty  before  God  and  that  he  needs 
pardon  ?  All  agree  that  the  instruction  or  evidence 
must  come  from  the  fountain  of  all  wisdom.  We 
must  hear  what  the  Lord  and  His  apostles  have  said 
on  the  subject.  Do  they  show  that  man  is  sinful — 
guilty — and  that  he  needs  pardon  .?  They  inform  us 
we  would  not  have  "known  sin  but  by  the  law";  that 
"God  hath  concluded  them  in  unbelief,  that  he  might 
have  mercy  upon  all."  Paul  says:  "We  have  before 
proved  both  Jews  and  Gentiles  that  they  are  all  under 
sin."  The  Lord  came, "  not  to  call  the  righteous,  but 
sinners  to  repentance."  And  "the  Son  of  man  is 
come  to  seek  and  to  save  that  which  is  lost."  All  these 
passages  and  many  more  go  to  make  man  sensible  of 
his  guilty  and  sinful  condition.  In  the  Scriptures 
alone  we  have  a  definition  of  sin.  John  says:  "Sin 
is  the  transgression  of  law."     Again,  we  are  told  that 


236  THE  CHURCH  OF  CHRIST 

"where  no  law  is  there  is  no  transgression."  Since 
the  Lord  reveals  to  man  his  sinful,  guilty,  and  lost  con- 
dition through  the  Scriptures  we  may  rationally  ex- 
pect Him  to  give  the  knowledge  or  evidence  of  pardon 
through  the  same  source.  If  the  law  declares  the 
transgressor  a  sinner,  why  may  not  the  same  law  de- 
clare the  obedient  righteous  ?  If  the  Scriptures  give 
evidence  of  man's  guilt,  do  they  not  also  give  evidence 
of  man's  justification  from  that  guilt  through  the 
obedience  to  the  "Lord  from  heaven  V*  The  Scrip- 
tures bear  witness  that  the  whole  world  (that  is,  those 
not  converted),  are  guilty  before  God  and  included 
under  sin,  "for  all  have  sinned  and  come  short  of  the 
glory  of  God."  It  is  Scriptural  evidence  alone  that 
proves  the  disobedient  guilty,  and,  therefore,  it  must 
prove  the  obedient  justified. 

In  the  second  place,  all  who  would  become  Chris- 
tians must  comply  with  the  terms  of  pardon.  It  was 
shown  that  all  persons,  after  the  Church  of  Christ  was 
established,  were  pardoned  upon  the  same  terms  or 
conditions,  there  being  no  distinction  made  between 
Jew  and  Gentile,  male  and  female,  bond  and  free. 
All  obeyed  in  the  same  manner  and  received  the  same 
blessings. 

These  terms  may  be  briefly  recapitulated  here: 
First,  all  who  come  to  the  Savior  to  obtain  pardon  are 
required  to  believe  on  Him.  This,  all  who  have 
knowledge  of  the  truth  can  do.  And  "without  faith 
it  is  impossible  to  please  God."  Second,  those  seek- 
ing pardon  must  repent.  "  Repent,  ye,  therefore,  and 
turn  again."     They  can  and  must  turn  to  God  with 


THE  ASSURANCE  OF  PARDON      237 

full  purpose  of  heart.  Third,  all  were  required  to  be 
baptized.  "Go  ye  into  all  the  world  and  preach  the 
gospel  to  every  creature;  he  that  believeth  and  is  bap- 
tized shall  be  saved"  (or  pardoned),  "baptizing  them 
into  the  name  of  the  Father,  Son,  and  Holy  Spirit." 
Faith,  repentance,  and  baptism  are  the  steps  or  ap- 
pointed way  by  which  persons  come  into  the  Church 
of  Christ.  Nor  is  there  any  other  way  appointed. 
Without  complying  with  these  terms  there  is  no  testi- 
mony that  any  one  came  into  the  Church,  and  all  who 
thus  came  were  promised  the  gift  of  the  Holy  Spirit, 
and  by  continuing  faithful  unto  death  were  promised 
eternal  life.  To  deny  that  persons  who  had  thus 
come  were  pardoned  and  added  to  the  believers  would 
be  to  deny  the  sacred  record. 

Third,  how  did  they  know  that  they  were  pardoned. 
The  evidence  was  full  and  satisfactory.  What  is  the 
evidence  ^  "He  that  believeth  and  is  baptized  shall 
be  saved."  ^  "  Know  ye  not  that  so  many  of  us  as  were 
baptized  into  Christ  were  baptized  into  his  death  .?"^ 
"  For  as  many  of  you  as  have  been  baptized  into  Christ 
have  put  on  Christ."  *"  "  For  I  know  whom  I  have 
believed  and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him  against  that  day."^ 
"There  is  therefore  now  no  condemnation  to  them 
which  are  in  Chiist  Jesus.  For  the  law  of  the  spirit 
of  life  in  Christ  Jesus  hath  made  me  free  from  the 
law  of  sin  and  death."  ® 

We  would  remark  that  the  kingdom  of  the  Messiah 

*  Mark  xvi.  i6.  ^  Rom.  vi.  3.  ^  Gal.  iii.  27. 

^  I  Tim.  i.  12.  ®  Rom.  viii.  i,  2. 


238  THE  CHURCH  OF  CHRIST 

is  a  kingdom  which  cannot  be  moved,  and  a  promise 
of  the  King  is  a  promise  that  cannot  fail.  "Heaven 
and  earth  shall  pass  away,  but  my  words  shall  not  pass 
away.'*  ^  The  words  then  that  shall  not  pass  away  are 
pledged  for  the  pardon  of  the  sins  of  those  who  obey. 
The  stipulations  made  in  the  commission  given  by 
Christ  were  presented  on  the  day  of  Pentecost  when 
three  thousand  accepted  them.  They  could  not 
doubt  without  questioning  the  veracity  of  the  Lord 
and  His  inspired  apostles. 

In  addition  to  the  promise  that  they  should  be  saved 
we  have  the  statement,  "God  also  bearing  them  wit- 
ness both  with  signs  and  wonders  and  with  divers 
miracles  and  gifts  of  the  Holy  Spirit."^  This  was  an 
additional  evidence  of  their  pardon  and  acceptance 
with  God. 

Paul  to  the  Roman  brethren  thus  speaks:  "God 
be  thanked  that  whereas  ye  were  the  servants  of  sin  ye 
have  obeyed  from  the  heart  that  form  of  doctrine 
which  was  delivered  you.  Being  then  made  free  from 
sin  ye  became  the  servants  of  righteousness."  *^  Here 
the  apostle  connects  their  being  made  free  from  sin 
with  their  having  obeyed  from  the  heart  that  form  of 
doctrine  delivered  them. 

The  Lord  promised  penitent  believers  who  would 
submit  to  Him  in  the  ordinance  of  baptism  the  for- 
giveness of  sins.  This  promise  was  the  evidence  to 
them  before  their  obedience  that  they  should  be  saved 
or  pardoned.  Upon  this  promise  three  thousand  on 
the  day  of  Pentecost  were  baptized.     Did  the  promise 

a  Matt.  xxiv.  35.  ^  Heb.  ii.  4.  ^  Rom.  vi.  17,  18. 


THE  ASSURANCE  OP  PARDON      239 

prove  true  or  fail  ?  The  miracles  which  followed 
them  showed  that  the  Lord  had  received  them.  But 
in  addition  to  these  displays  of  divine  power  the  apos- 
tles repeatedly  and  explicitly  declared  them  pardoned, 
forgiven,  justified,  and  saved. 

Some  want  evidence  of  their  pardon  addressed  to 
their  senses — something  they  can  hear,  see,  or  feel,  that 
will  give  them,  as  they  say,  certain  knowledge  of  the 
fact.  But  facts  are  believed  on  testimony.  A  court 
and  jury  declare  innocent  or  guilty  upon  the  testimony 
of  others.  Are  those  who  have  not  visited  the  city  of 
London  just  as  certain  of  its  existence  as  they  are  of 
the  cities  which  they  have  visited  and  seen  ?  We  are 
just  as  certain  of  all  the  continents  of  the  earth  upon 
the  testimony  of  others  as  if  we  had  visited  and  seen 
them. 

Again,  as  to  certainty  or  knowledge,  Peter  says: 
"Let  all  the  house  of  Israel  know  assuredly  that  God 
has  made  that  same  Jesus  whom  ye  have  crucified 
both  Lord  and  Christ."  We  ask,  in  what  way  did  the 
hearers  know  this  ?  They  knew  it  then  only  by  the 
oral  testimony  of  the  apostles.  Again,  the  apostle 
Paul  says :  "  We  know  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved,  we  have  a  building  of  God, 
a  house  not  made  with  hands,  eternal  in  the  heavens." 
Thus,  Paul  speaks  of  this  fact  as  known.  Again, 
John  says:  "We  know  that  when  he  shall  appear  we 
shall  be  like  him,  for  we  shall  see  him  as  he  is."  This 
is  sufficient  to  show  that  the  apostles  speak  of  know- 
ing things  which  they  did  not  attest  with  their  senses. 


CHAPTER  XXXI 

THE   PROOF  OF   PARDON 

Feelings  not  Evidence.  The  Testimony  of  the  Spirit.  Conscience. 
Sanctification.  Revivals.  A  Sure  Foundation.  Penalty  for 
Disobedience. 

The  Lord  appeals  to  the  higher  principles  of  our 
nature.  And  as  they  are  spiritual  things,  not  carnal, 
for  which  we  hope,  it  is  proper  to  make  the  principle 
of  faith  our  assurance.  Paul  says:  "We  walk  by 
faith  and  not  by  sight.*'  John  Wesley  observed  that 
sight  is  here  put  for  all  the  senses.  This  is  undoubt- 
edly correct.  Hence,  when  a  person  says,  "I  know 
my  sins  are  forgiven  because  I  feel  it,*'  his  religion  is 
based  upon  the  lower  principle  or  carnal  nature — 
upon  sight  and  not  upon  faith. 

It  is  asked,  is  it  not  the  design  of  Christianity  to 
make  men  feel  well .?  But  good  feelings  result  from 
assurance  of  pardon  and  not  assurance  from  good 
feelings.  Religious  joy  is  the  result  of  religious 
knowledge  and  obedience.  The  joy  or  happiness 
arising  after  pardon  is  not  the  evidence,  but  the  knowl- 
edge of  pardon  produces  the  joy.  Are  persons  par- 
doned because  they  are  happy,  or  are  they  happy  be- 
cause they  are  pardoned  ^  The  happiness  comes 
from  the  knowledge,  not  the  knowledge  from  the  hap- 
piness.    Some  who  have  "gotten  religion"  say  they 

240 


THE  PROOF  OF  PARDON  241 

are  happy  because  they  know  they  are  forgiven,  and 
they  are  forgiven  because  they  are  happy.  This  is  cir- 
cular logic,  and,  like  the  Catholic  priest,  when  assailed 
by  a  Protestant,  proved  the  infallibility  of  the  Church 
by  the  Bible;  and  when  assailed  by  the  skeptic  proved 
the  Bible  to  be  true  by  the  infaUibility  of  the  Church. 
Making  the  feelings  the  proof  of  conversion,  and  con- 
version the  cause  of  good  feelings  is  what  Paul  calls 
"  measuring  themselves  by  themselves,"  and  adds  that 
such  "are  not  wise.*' 

But  how  do  persons  know  that  their  sins  are  for- 
given ?  Because  Paul  says  God  has  sworn  "that  by 
two  immutable  things,  in  which  it  was  impossible  for 
God  to  lie,  we  might  have  a  strong  consolation,  who 
have  fled  for  refuge  to  lay  hold  upon  the  hope  set  be- 
fore us."  ^  We  would  say  that  they  had  full  assurance 
of  faith,  "having  their  hearts  sprinkled  from  an  evil 
conscience,  and  their  bodies  washed  with  pure  water."  ^ 
That  they  knew  they  were  pardoned,  justified,  saved, 
because  God  had  pledged  His  immutable  oath,  and 
they  had  complied  with  the  conditions  and  their  as- 
surance is  based  on  God's  word.  They  enjoy  hap- 
piness then  as  a  result  of  their  faith,  which  gives 
them  the  full  assurance  of  acceptance.  This  accords 
with  the  Scripture.  The  sacred  historian  informs 
us  that  after  the  jailer  had  been  baptized  "he  re- 
joiced, believing  in  God."  The  Apostle  Peter  says: 
"  Believing,  ye  rejoice  with  joy  unspeakable  and  full 
of  glory."  The  word  contains  the  promise  of  pardon 
which  we  enjoy  by  obedience  to  the  requirements. 

a  Heb.  vi.  18.  ^  Heb.  x.  22. 

16 


242  THE  CHURCH  OF  CHRIST 

This  word,  so  far  from  being  a  dead  letter,  as  some 
teach,  is  "quick  and  powerful,"  "liveth  and  abideth 
forever."  ^ 

We  should  remember  that  the  Lord  says,  "The 
word  that  I  have  spoken,  the  same  shall  judge  him  in 
the  last  day."^  What  better  evidence  could  any  one 
desire  than  to  be  declared  pardoned  by  the  Judge — 
by  His  word  justified  on  that  final  day  ? 

Suppose  those  who  want  some  better  evidence  than 
the  word  of  the  Lord  would  state  some  fact  and  we 
would  respond,  we  want  better  testimony  than  your 
word — would  we  not  make  them  liars  ?  Can  persons 
thus  speak  of  the  word  of  the  Lord  and  believe  His 
revelation  is  true  ?  "  If  we  receive  the  witness  of  men, 
the  witness  of  God  is  greater." 

Some  people  speak  of  sin  as  an  affair  of  the  body 
rather  than  the  soul,  and  forgiveness  as  an  internal, 
physical  sensation.  Instead  of  such  a  conception  sin 
is  a  transgression  of  the  law — it  pertains  to  the  moral 
and  religious  nature,  and  forgiveness  is  not  an  internal 
operation  in  the  sinner's  heart,  but  is  a  mental  act  of 
the  one  who  forgives.  For  instance,  the  Governor  re- 
solves to  pardon  a  convict  about  to  be  executed.  Does 
the  convict  just  then  feel  an  internal  operation  ^  No, 
but  he  still  feels  that  death  is  approaching.  But  a  mes- 
sage of  pardon  is  prepared  by  the  Governor  and  when 
he  receives  this  message  he  knows  that  he  is  a  par- 
doned man.  An  important  change  has  taken  place 
in  the  feelings  of  the  convict  and  he  rejoices,  but  this 
change  was  not  the  act  of  forgiveness,  for  that  took 
»  Heb.  iv.  12;  I  Pet.  i.  23.  ^  John  xii.  48. 


THE  PROOF  OF  PARDON  243 

place  in  the  mind  of  the  Governor  before  the  convict 
knew  it.  But  the  change  was  effected  by  the  message 
which  the  convict  received  from  the  Governor  that  he 
was  pardoned.  So  the  transgressor  is  pardoned,  not 
in  his  own  bosom,  but  in  the  mind  of  God,  and  has 
assurance  of  this  fact  in  His  word.  But  he  is  not  re- 
quired to  wait  after  pardon,  as  the  convict,  for  a  mes- 
sage to  come  down  from  heaven  to  notify  him  of  the 
fact,  for  the  Word  that  states  the  terms  of  pardon  for 
man  also  states  the  promise  of  forgiveness  as  soon  as 
man  obeys.  "  Say  not  in  thine  heart  who  shall  ascend 
into  heaven  (that  is,  to  bring  Christ  down)  or  who 
shall  descend  into  the  deep  (that  is,  to  bring  Christ  up 
again  from  the  dead).  But  what  sayeth  it .?  The  word 
is  nigh  thee,  even  in  thy  mouth  and  in  thy  heart :  that  is 
the  word  of  faith  which  we  preach;  that  if  thou  shalt 
confess  with  thy  mouth  the  Lord  Jesus  and  shalt  be- 
lieve in  thine  heart  that  God  has  raised  him  from  the 
dead  thou  shalt  be  saved."  ^ 

There  is  nothing  taught  more  plainly  in  the  Scrip- 
tures than  that  God  is  ready  to  receive  all,  even  those 
who  have  gone  into  the  depths  of  sin,  as  did  the  prod- 
igal, and  is  now  reconciled  to  man.  We  quote  a  few 
from  the  many  passages  on  this  subject:  "And  you, 
being  in  time  past  alienated  and  enemies  in  your 
mind  by  wicked  works,  yet  now  hath  he  reconciled  in 
the  body  of  his  flesh  through  death,  to  present  you  holy 
and  unblamable  and  unreprovable  in  his  sight.'' ^ 
"For  if,  when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  his  Son,  much  more,  being 
*  Rom.  X.  6-9.  ^  Col.  i.  21,  22. 


244  THE  CHURCH  OF  CHRIST 

reconciled,  we  shall  be  saved  by  his  life."*  "All 
things  are  of  God,  who  hath  reconciled  us  to  himself 
by  Jesus  Christ,  and  hath  given  to  us  the  ministry  of 
reconciliation;  to  wit,  that  God  was  in  Christ,  recon- 
ciling the  world  unto  himself,  not  imputing  their 
trespasses  unto  them.'*^  One  of  the  mistakes  of  the 
religious  world  in  praying  and  beseeching  God  to  be 
reconciled  to  the  sinner,  is  that  many  seem  to  forget 
that  the  whole  remedial  system  proceeds  upon  the  plan 
or  idea  that  God  is  now  reconciled  to  man  by  the  death 
of  Christ  and  ready  and  willing  to  accept  man  immedi- 
ately upon  his  return  to  Him,  for  "God  was  in  Christ 
reconciling  the  world  to  himself."  "  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish,  but  have  ever- 
lasting life."  ^  The  world  was  perishing  and  God 
gave  His  Son  to  save  because  He  loved  the  world. 
"  We  love  him  (God),  because  he  first  loved  us."  ^  The 
prodigal  son  did  not  need  to  stand  and  plead,  but 
"when  he  was  yet  a  great  way  off,  his  father  saw  him, 
and  had  compassion  on  him,  and  ran,  and  fell  on  his 
neck,  and  kissed  him,"  and  said,  "  It  was  meet  that  we 
should  make  merry,  and  be  glad:  for  this  thy  brother 
was  dead,  and  is  alive  again;  and  was  lost,  and  is 
found."  "  Jesus  says,  "  Behold,  I  stand  at  the  door 
and  knock:  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and 
he  with  me."  ^  "Whosoever  will,  let  him  take  of  the 
water  of  life  freely."  ^ 

*Rom.v.  10.     ^iCor.v.  18,19.       *^  Johniii.  16.       *^  i  Johniv.  19. 
*  Luke  XV.  20, 32.  ^  Rev.  iii.  20.         srRev.xxii.  17. 


THE  PROOF  OF  PARDON  245 

Again,  persons  often  say  the  thief  on  the  cross  was 
saved.  Jesus  said  to  him,  "To-day  shalt  thou  be 
with  me  in  paradise."  This  is  all  the  evidence  there 
is  in  the  case.  The  word  of  Jesus  to  us  is  to  be  relied 
upon  as  much  as  His  word  to  the  thief  on  the  cross. 
The  expression,  "he  that  believeth  and  is  baptized 
shall  be  saved,"  is  as  true  as  the  words,  "To-day  thou 
shalt  be  with  me  in  paradise."  It  is  conceded  that  the 
word  spoken  by  Satan  in  Eden  possessed  power 
enough  to  ruin  mankind.  Why  then  deny  that  the 
words  of  Christ  contain  sufficient  power  to  save  men  ^ 

There  is  another  passage  relied  upon  more  strongly 
than  any  other  by  those  who  maintain  feelings  as  the 
basis  of  their  assurance.  It  reads,  "The  Spirit  itself 
beareth  witness  with  our  spirit  that  we  are  the  children 
of  God."  ^  In  what  way  do  persons  become  children 
of  God  .?  "  As  many  as  received  him,  to  them  gave 
he  the  right  to  become  children  of  God,  even  to  them 
that  believe  on  his  name."^  How  do  we  know  that 
the  Spirit  bears  witness  ?  The  Scriptures  say  so. 
Thus  we  perceive  that  the  Scriptures  are  the  evidence. 
But  the  question  arises.  How  shall  we  know  that  the 
Spirit  bears  witness  with  our  spirit .?  John  says, 
"  Believe  not  every  spirit,  but  try  the  spirits  whether 
they  be  of  God."  Can  a  man  try  the  Spirit  when  it 
bears  witness  whether  it  be  of  God  ?  Again,  John 
says:  "We  are  of  God;  he  that  knoweth  God  heareth 
us  and  he  that  is  not  of  God  heareth  not  us.  Hereby 
know  we  the  spirit  of  truth  and  the  spirit  of  error."  *^ 
"Therefore  by  their  fruits  ye  shall  know  them.  Not 
*  Rom.  viii.  i6.  ^  John  i.  12.  *^  i  John  iv.  6. 


246  THE  CHURCH  OF  CHRIST 

every  one  that  saith  unto  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven;  but  he  that  doeth  the 
will  of  my  Father  who  is  in  heaven."^  The  test  is 
by  hearing  and  obeying  what  is  enjoined. 

Paul  says,  "In  these  latter  times  some  shall  depart 
from  the  faith,  giving  heed  to  seducing  spirits  and 
doctrines  of  demons."^  Trusting  in  the  infallibility 
of  an  internal  monitor  and  its  superiority,  some  rely 
upon  it  altogether  and  neglect  the  testimony  of  the 
Spirit.  Paul  informs  us,  that  in  order  to  deceive  the 
followers  of  Christ  Satan  himself  is  "transformed  into 
an  angel  of  light."  *^  We  should  be  sure  that  this 
"angel  of  light"  is  not  what  is  called  the  "Light  with- 
in." Persons  may  think  they  are  influenced  by  the 
spirit  of  truth  when  it  is  the  spirit  of  error. 

All  who  obeyed  the  requirements  of  the  Savior  and 
His  apostles  have  the  witness  of  the  Spirit  because 
the  Apostles  spake  "as  the  Spirit  gave  them  utter- 
ance." Hence  the  promise  of  pardon  by  them  to  the 
obedient  is  the  testimony  of  the  Spirit.  The  testi- 
mony of  the  Spirit  and  our  spirit  meet  in  obedience. 
"The  fruit  of  the  Spirit  is  love,  joy,  peace,  longsuf- 
fering,  kindness,  goodness,  faithfulness,  meekness, 
self-control."^ 

Every  assurance  of  pardon  or  acceptance  with  God 
of  a  life  after  death,  every  divine  impression  or  spirit- 
ual idea,  either  directly  or  indirectly,  comes  by  the 
revealed  Word  of  God,  and  if  Christians  can  not  trust 
the  Lord's  word  as  sufficient  evidence  of  the  forgive- 

^  Matt.  vii.  20,  21.  ^  i  Tim.  iv.  i. 

^  2  Cor.  xi.  14.  ^  Gal.  v.  22,  23. 


THE  PROOF  OF  PARDON  247 

ness  of  sins,  they  should  not  wonder  that  it  is  rejected 
by  skeptics.  But  they  can  rely  upon  it  with  undoubted 
assurance,  and  all  who  receive  it  and  are  faithful  will 
triumph  and  die  in  the  hope  of  life  and  bliss  beyond 
the  grave. 

Before  feeling  or  impulse  can  be  an  evidence  of 
pardon,  we  must  have  some  rule  imparting  knowledge 
to  us  of  how  a  pardoned  person  would  feel.  One  who 
has  never  been  pardoned  may  tell  how  he  feels  in  an 
unpardoned  state,  but  he  knows  nothing  of  how  he 
would  feel  in  a  different  state,  and  if  he  should  ex- 
perience a  different  class  of  feelings  he  could  not  de- 
termine whether  they  were  the  evidence  of  pardon  or 
something  else.  It  is  like  a  person  saying  that  a  child 
is  beautiful,  that  it  resembles  an  angel,  when  he  has 
never  seen  an  angel  and  knows  nothing  about  the  ap- 
pearance of  an  angel.  But  as  positive  testimony  that 
our  feelings  are  not  a  proper  test  of  pardon,  and  con- 
science not  an  infallible  guide,  we  have  the  experience 
of  Paul.  *  He  declared  that  after  he  had  persecuted 
the  saints,  even  to  bonds  of  imprisonment  and  death 
for  the  Name  of  Christ,  that  he  had  lived  in  all  good 
conscience  before  God  until  this  day.  He  says,  "I 
verily  thought  myself,  that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth,  which 
thing  I  also  did  at  Jerusalem."  Therefore  his  feel- 
ings or  conscience  did  not  prove  him  right.  He  felt 
that  he  was  serving  God  just  as  well  persecuting  the 
Church  unto  death,  causing  them  to  blaspheme,  and 
when  they  were  put  to  death  gave  his  vote  against 
^  Acts  xxiii.  I. 


248  THE  CHURCH  OF  CHRIST 

them.  "And  many  of  the  saints  did  I  shut  up  in 
prison,  having  received  authority  from  the  chief 
priests;  and  vyrhen  they  were  put  to  death,  I  gave  my 
voice  against  them.  And  I  punished  them  oft  in 
every  synagogue,  and  compelled  them  to  blaspheme; 
and  being  exceedingly  mad  against  them,  I  perse- 
cuted them  even  unto  strange  cities."  ^ 

The  heathen  have  the  approbation  of  their  feelings 
in  worshiping  idols  and  sacrificing  to  their  gods, 
some  even  their  own  lives  under  the  car  of  Jugger- 
naut, and  throwing  their  children  into  the  Ganges  to 
be  devoured  by  crocodiles.  If  feelings  can  be  ac- 
cepted as  proof,  then  they  would  be  right.  If  a  poor 
man  should  receive  a  large  sum  of  money,  and  it  was 
counterfeit,  yet  he  did  not  know  this  fact,  would  he 
not  rejoice  and  feel  as  well  as  though  it  were  good  ? 
But  when  he  found  that  the  money  was  counterfeit 
there  would  be  a  great  change  in  his  feelings.  Feel- 
ings, therefore,  may  be  deceptive,  and  cannot  be  relied 
upon  as  proof  of  pardon  or  acceptance  with  God. 

We  would  also  remark  that  persons  who  receive 
what  they  call  the  second  blessing,  or  are  made  abso- 
lutely holy  or  sanctified,  have  no  evidence  that  they 
have  received  such  blessing,  because  they  rely  upon  a 
sudden  change  in  their  feelings  as  proof.  There  is  no 
scriptural  rule  describing  how  persons  would  feel  in 
such  a  state.  Ecstatic  joy  cannot  prove  that  they 
have  received  such  blessing. 

In  the  fourth  place  we  inquire.  How  can  a  Christian, 
if  he  be  overtaken  in  a  fault  or  commit  sin,  obtain  for- 
*Acts  xxvi.  9-1 1. 


THE  PROOF  OF  PARDON  249 

giveness  and  be  assured  of  pardon  ?  Will  a  person 
who  sins  after  baptism  need  to  be  baptized  again  ? 
Baptism  is  performed  once,  "Ye  are  baptized  into 
Christ,"  and  is  not  the  appointment  through  which 
persons  obtain  forgiveness  after  they  come  into  Christ. 
The  right  of  petition  belongs  to  the  citizen.  (See 
pages  227-29.)  On  entering  the  Church  they  are  to 
"grow  in  grace  and  in  the  knowledge  of  our  Lord." 
They  obtain  access  to  the  mercy-seat  where  they  can 
find  grace  and  mercy  in  every  time  of  need.  We  have 
the  account  of  a  man  who,  after  his  conversion,  com- 
mitted sin.  He  saw  the  apostles  imparting  the  gift  of 
the  Holy  Spirit  by  the  imposition  of  hands  and  offered 
them  money  to  give  him  this  power.  This  was  a  sin, 
concerning  which  the  apostles  said  to  him :  "  Repent 
therefore  of  this  thy  wickedness,  and  pray  God,  if  per- 
haps the  thought  of  thine  heart  may  be  forgiven  thee." 
This  is  a  plain  case  and  shows  what  one  who  has  been 
baptized  should  do  to  obtain  pardon.  The  language 
of  inspiration  to  such  is:  "Repent,  .  .  .  and  pray 
God  if  perhaps  the  thought  (not  thoughts)  of  thine 
heart  may  be  forgiven  thee."  In  perfect  harmony 
with  this  the  Lord  taught  his  disciples  to  pray,  "  for- 
give us  our  debts  as  we  forgive  our  debtors."  And 
John  says:  "My  little  children,  these  things  write  I 
unto  you,  that  ye  sin  not.  And  if  any  man  sin,  we  have 
an  advocate  with  the  Father,  Jesus  Christ  the  right- 
eous. And  he  is  the  propitiation  for  our  sins :  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world. "^ 
"If  we  confess  our  sins,  he  is  faithful  and  just  to  for- 
*  Acts  viii.  22.  ^  I  John  ii.  I,  2. 


250  THE  CHURCH  OF  CHRIST 

give  us  our  sins,  and  to  cleanse  us  from  all  unright- 


eousness." 


There  were  five  of  the  seven  churches  of  Asia 
spoken  of  in  Revelation  who  were  charged  with  im- 
morality and  sin,  and  also  the  Corinthian  church,  and 
they  were  told  to  repent.  This  shows  that  many 
churches  were  far  from  perfection,  and  that  they  were 
commanded  to  repent.  While  these  give  encourage- 
ment to  the  Christian  who  has  sinned  that  he  may 
obtain  pardon  by  repentance  and  prayer,  it  also  shows 
that  sanctification  did  not  mean  sinless  perfection, 
even  under  the  guidance  of  the  apostles  and  the  Holy 
Spirit. 

The  Christian,  as  well  as  the  unconverted,  must 
both,  therefore,  rely  upon  the  word  of  God  for  the  evi- 
dence of  pardon.  They  have  the  same  evidence  that 
there  is  of  anything  supernatural,  divine,  of  creation, 
sin,  redemption,  the  Redeemer,  heaven  and  immor- 
tality, or  of  God  Himself,  all  are  known  only  by  the 
revealed  word  of  God.  It  is  sufficient  "that  the  man 
of  God  may  be  complete,  furnished  completely  unto 
every  good  work."  ^  Then  is  not  the  word  of  God  on 
which  we  rely  for  all  divine  truth  sufficient  to  assure 
the  Christian  of  the  pardon  of  sins  and  acceptance 
with  God  ^ 

We  will  now  remark,  in  the  last  place,  that  the 
worst  evil  attending  modern  revivalism,  or  that  system 
which  makes  feeling  the  test  of  pardon,  is  the  un- 
stable and  unsettled  condition  of  its  converts.  Their 
feelings  are  excited  by  a  revival,  and  their  hopes  are 
»  I  John  i.  9.  ^2  Tim.  iii.  17. 


THE  PROOF  OF  PARDON  251 

bright,  but  soon  their  good  feelings  begin  to  subside 
and  they  have  doubts  of  the  genuineness  of  their  con- 
version. Why  these  sad  and  despondent  thoughts  ? 
Because  the  excitement  has  passed  and  some  look 
upon  themselves  as  deceived,  and  are  led  to  abandon 
religion  as  a  scheme  of  deception  and  priestcraft. 
Others,  not  willing  to  give  up  religion,  attend  another 
revival  and,  in  intense  excitement,  become  converted 
the  second  time.  They  now  declare  that  they  never 
knew  what  religion  was  before,  they  thought  they 
were  converted  when  they  were  not.  May  they  not 
be  deceived  this  time  also,  for  their  conversion  came 
in  precisely  the  same  way  as  it  did  before.  This  re- 
vival over,  in  a  few  weeks  some  of  these  doubly  con- 
verted are  despondent  again. 

Not  so,  however,  with  the  man  whose  trust  is  in 
God  and  in  the  word  of  His  grace.  He  has  deliber- 
ately and  understandingly  complied  with  the  terms  of 
pardon  taught  by  the  inspired  ambassadors  of  Christ. 
He  can  claim  the  pardon  of  his  sins  and  adoption  into 
the  family  of  God  by  the  highest  authority  in  heaven 
and  on  earth.  No  one  can  effectually  dispute  his 
claims,  for  he  appeals  for  his  proof  to  the  infallibility 
of  the  Spirit,  the  veracity  of  Christ,  and  the  immuta- 
bility of  God.  How  sure,  then,  is  the  foundation  upon 
which  he  builds.  It  is  a  foundation  tried,  precious, 
and  sure,  and  will  stand  forever.  Truly  the  poet  has 
said: 

"How  firm  a  foundation, 
Ye  saints  of  the  Lord, 
Is  laid  for  your  faith 
In  his  excellent  Word." 


252  THE  CHURCH  OF  CHRIST 

The  Christian  may  then  rejoice  for  such  full  assur- 
ance of  faith  and  hope  as  an  anchor  to  the  soul, 
both  sure  and  steadfast,  sufficient  to  keep  him 
amid  all  the  storms  of  life.  With  this  full  assurance 
of  faith  in  the  word,  the  immutable  promise,  no  fear 
need  find  a  place  in  his  bosom,  for  God  has  promised, 
"I  will  never  leave  thee  nor  forsake  thee."  And 
when  "the  heavens  shall  be  rolled  together  as  a 
scroll"  and  the  earth  be  renovated  by  fire,  this  confi- 
dence in  the  all-sufficiency  of  the  word  of  the  immuta- 
ble God  will  bear  him  up  far  above  the  melting  ele- 
ments to  stand  as  a  glorified  and  immortal  person, 

"Where  bliss  is  known  without  alloy 

And  beauty  blooms  without  decay; 
Where  thoughts  of  grief  in  cloudless  joy 
Shall  melt  like  morning  mists  away." 

Having  called  attention  to  the  conditions  of  par- 
don both  as  to  the  alien  and  citizen,  or  the  sinner 
and  Christian,  it  is  important  to  know  what  is  re- 
vealed in  regard  to  those  who  are  not  forgiven  or 
pardoned — what  shall  be  their  condition  in  the  fu- 
ture. The  gospel  has  penalty  to  be  feared  as  well  as 
promises  to  be  enjoyed.  The  penalty  of  the  gospel 
is  a  necessary  element  of  its  perfection  as  a  system  of 
salvation.  Being  a  system  of  law  and  order  there 
must  be  the  penalty  for  disobedience.  Fear  is  an 
important  factor  in  all  government,  whether  human 
or  divine.  It  is  appealed  to  in  the  family,  in  the 
school  and  in  the  State,  in  all  organizations  in  so- 
ciety. All  persons  must  avoid  violation  of  law  and 
disobedience  to  escape  punishment.    No  human  or- 


THE  PROOF  OF  PARDON  253 

ganization  ever  existed  without  its  members  having 
fear  of  penalty  for  violating  its  rules  or  law.  A  per- 
son violating  law  or  rebelling  against  the  home, 
school,  or  nation,  can  not,  without  reconciliation,  es- 
cape punishment.  Law  implies  penalty.  The  pen- 
alty of  human  law  is  well  understood.  It  is  therefore 
reasonable  that  there  should  be  penalty  in  divine 
government.  Mercy  and  love  do  not  bar  punish- 
ment in  the  family,  in  fact  they  are  often  the  incen- 
tive. Just  punishment  is  for  good.  Human  ideas  of 
justice  would  therefore  anticipate  punishment  on  the 
part  of  the  Divine  for  offence  or  crime.  There  is 
therefore  no  warrant  for  a  rebel  against  the  authority 
of  God  or  a  violator  of  his  law  to  expect  to  escape 
from  the  penalty  and  anticipate  the  enjoyment  of 
the  righteous  hereafter,  any  more  than  he  could 
claim  immunity  and  honor  here  while  violating 
human  law.  The  wicked  and  depraved  could  not 
enjoy  association  with  the  good  and  true  here,  and 
they  can  not  expect,  without  preparation,  to  enjoy 
hereafter  the  society  of  the  righteous  and  holy. 
"Blessed  are  the  pure  in  heart,  for  they  shall  see 
God." 

"Perfect  love  casteth  out  fear."  The  Christian 
does  not  live  in  dread  but  in  hope  and  love.  The 
gospel,  therefore,  is  a  perfect  system,  presenting  facts 
to  be  believed,  commandments  to  be  obeyed,  threat- 
enings  to  be  feared,  and  promises  to  be  enjoyed. 
Each  of  these  is  essential  to  its  completeness.  The 
warnings  of  the  gospel  are  varied  and  numerous 
and    cannot    be    disregarded    with    impunity.      In 


254  THE  CHURCH  OF  CHRIST 

human    affairs   the    rewards    and    punishments    are 
temporal,  in  Christ's  rule  they  are  eternal. 

We  present  the  contrast  in  the  conditions  of  the 
pardoned  and  unpardoned,  as  given  in  the  Scriptures. 
First  there  is  comfort  and  anguish.  "  But  Abraham 
said.  Son,  remember  that  thou  in  thy  lifetime  re- 
ceivedst  thy  good  things,  and  Lazarus  in  like  manner 
evil  things;  but  now  he  is  comforted,  and  thou  art 
in  anguish."  *  Second,  there  is  eternal  life  and  eter- 
nal punishment.  "And  these  shall  go  away  into 
eternal  punishment,  but  the  righteous  into  eternal 
life."^  Third,  there  is  "Come,  ye  blessed,"  and  a 
"Depart  from  me,  ye  cursed."  "Come,  ye  blessed 
of  my  Father,  and  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world.  *=  "Depart 
from  me,  ye  cursed,  into  eternal  fire  which  is  pre- 
pared for  the  devil  and  his  angels."'^  Fourth,  there 
is  light  and  darkness.  "Giving  thanks  unto  the 
Father,  who  made  us  meet  to  be  partakers  of  the 
inheritance  of  the  saints  in  light."  ^  *  *And  cast  ye 
out  the  unprofitable  servant  into  the  outer  dark- 
ness: there  shall  be  weeping  and  gnashing  of  teeth. "^ 
Fifth,  there  are  two  places.  Jesus  says,  "In  my 
Father's  house  are  many  mansions;  if  it  were  not 
so,  I  would  have  told  you;  for  I  go  to  prepare  a  place 
for  you  .  .  .  that  where  I  am,  there  may  ye  be 
also."^  Judas  "by  transgression  fell,  that  he  might 
go    to    his    own   place."  ^     Finally,  therefore,  "Be 

*  Luke  xvi.  25.  ^  Matt.  xxv.  46.        ^  Matt.  xxv.  34. 

*^  Matt.  xxv.  41.         ®  Col.  i.  12.  ^  Matt.  xxv.  30. 

s  John  xiv.  2.  ^  Acts  i.  25. 


THE  PROOF  OF  PARDON  255 

not  deceived;  God  is  not  mocked:  for  whatsoever  a 
man  soweth,  that  shall  he  also  reap.  For  he  that 
soweth  to  the  flesh,  shall  of  the  flesh  reap  corrup- 
tion; but  he  that  soweth  unto  the  Spirit  shall  of  the 
Spirit  reap  life  everlasting.  And  let  us  not  be  weary 
in  well  doing;  for  in  due  season  we  shall  reap,  if  we 
faint  not."  ^ 

»  Gal.  vi.  7-9. 


CHAPTER  XXXII 


THE  CHURCH  OF  CHRIST 


The  Church  of  Christ  as  an  Organic  Institution.  First,  the 
Name.  Second,  the  Officers  and  Their  Duties.  Bishops  or 
Elders.     Deacons.     Ministers  or  Evangelists. 

In  the  preceding  narrative  we  have  given  a  history 
of  the  pardon  of  sin  and  the  evidence  of  pardon  as 
developed  in  the  Christian  Scriptures.  We  will  now 
consider  the  Church  of  Christ  as  an  organic  institu- 
tion. Paul  says:  "Now  therefore  ye  are  no  more 
strangers  and  foreigners,  but  fellow  citizens  with  the 
saints,  and  of  the  household  of  God;  and  are  built  upon 
the  foundation  of  the  apostles  and  prophets,  Jesus 
Christ  himself  being  the  chief  corner  stone."  *  "  For 
other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ."^  Peter  said,  "Thou  art  the 
Christ,  the  Son  of  the  living  God."  Jesus's  answer 
was,  "Upon  this  rock  I  will  build  my  church;  and  the 
gates  of  hell  shall  not  prevail  against  it." ""  These 
passages  give  the  foundation  of  the  church.  It  was 
organized  by  the  apostles  upon  this  foundation  and 
governed  by  divine  authority  alone. 

We  now  proceed  to  give  a  brief  history  of  the 
Church  of  Christ.     First,  the  name;  second,  the  offi- 

»  Eph.  ii.  19,  20.         ^  I  Cor.  iii.  11.         ^  Matt.  xvi.  16,  18. 
256 


THE  CHURCH  OF  CHRIST  257 

cers  and  their  duties;  third,  the  ordinances  and  their 
observance. 

First,  in  regard  to  the  name,  we  learn  from  the 
Christian  Scriptures  that  they  were  called  in  their  col- 
lective capacity:  "The  church'*;^  "The  church  of 
God";  ^  "The  churches  of  God";*=  "The  churches 
of  Christ  ";d  "The  body,  the  church  ";«  "The  body 
(church)  of  Christ " ;  ^  "  Household  of  God. "  « 

In  their  individual  capacity  they  were  called 
saints,  "  brethren,"  "disciples,"  "disciples  of  Christ," 
"Christians,"  "children  of  the  kingdom,"  "saints  of 
God,"  "  heirs  " ;  also  such  figurative  terms  as  "  sheep  " 
and  "  branches  "  were  used  to  designate  the  members 
of  the  Church  of  Christ,  and  are  sufficient  to  describe 
them  in  their  varied  relations. 

Second,  we  note  the  officers  of  this  organization 
and  their  duties.  This  is  very  important  in  giving  a 
description  of  any  religious  body,  for  churches  fre- 
quently differ  in  this  regard.  We  learn  from  the 
Scriptures  that  there  were  "bishops"  or  "elders," 
"deacons"  and  "ministers"  or  "evangelists";  and 
these  were  all  the  officers.  This  may  be  thought 
strange  in  view  of  the  multiplicity  of  the  officers  in 
the  organizations,  sects,  and  parties  that  now  exist, 
but  these  three  classes  were  all  the  officers  authorized 
in  the  organized  New  Testament  church. 

The  term  "  elder,"  among  the  first  Christians,  meant 
older,  or  person  advanced  in  years,  of  age  and  expe- 
rience.    As  bishops  were  such  men,  the  term  was  used 

*  Eph.  iii.  10.     ^  I  Cor.  i.  2.     *^  i  Thess.  ii.  14.     ^  Rom.  xvi.  16. 
«  Col.  i.  18.  f  I  Cor.  xii.  27.  s  Eph.  ii.  19. 

17 


258  THE  CHURCH  OF  CHRIST 

interchangeably  with  the  term  "  bishop."  Paul  "  sent 
to  Ephesus,  and  called  the  elders  of  the  church,"  and 
said,  "take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  which  the  Holy  Spirit  has  made  you 
overseers,  to  feed  the  church  of  God."*  The  term 
"overseer"  which  is  used  here,  is  the  same  we  have 
rendered  "  bishop  "  in  other  places  in  the  New  Testa- 
ment. Again,  Paul  says:  "For  this  cause  left  I  thee 
in  Crete,  that  thou  shouldest  set  in  order  the  things 
that  are  wanting,  and  ordain  elders  in  every  city,  as  I 
had  appointed  thee:  if  any  be  blameless,  the  hus- 
band of  one  wife,  having  faithful  children  not  accused 
of  riot  or  unruly.  For  a  bishop  must  be  blameless, 
as  the  steward  of  God."  ^  Why  must  the  elders  be  of 
the  character  here  described  ^  Because  a  bishop 
must  be  blameless.  Thus  the  terms  "elder"  and 
"bishop"  are  used  to  designate  the  same  office,  show- 
ing that  they  are  synonymous.  Giving  further  the 
duties  of  the  elders  and  bishops,  Peter  says:  "The 
elders  which  are  among  you  I  exhort,  who  am  also  an 
elder,  and  a  witness  of  the  sufferings  of  Christ,  and  also 
a  partaker  of  the  glory  that  shall  be  revealed;  feed  the 
flock  of  God  which  is  among  you,  taking  the  oversight 
thereof,  not  by  constraint,  but  willingly;  not  for  filthy 
lucre,  but  of  a  ready  mind.  Neither  as  being  lords 
over  God*s  heritage,  but  being  ensamples  to  the  flock. 
And  when  the  chief  Shepherd  shall  appear,  ye  shall 
receive  a  crown  of  glory  that  fadeth  not  away."^  This 
expresses  the  duty  of  the  elders,  and  promises  them  a 
great  reward  for  their  labors.  And  the  members  of 
*Acts  XX.  17,  28.  ^  Titus  i.  5-7.  ^  i  Pet.  v.  1-4. 


THE  CHURCH  OF  CHRIST  259 

the  church  also  have  duties  growing  out  of  this  rela- 
tionship and  are  admonished,  "Obey  them  that  have 
the  rule  over  you,  and  submit  yourselves;  for  they 
watch  for  your  souls,  as  they  that  must  give  account, 
that  they  may  do  it  with  joy,  and  not  with  grief;  for 
that  is  unprofitable  for  you."  * 

In  the  days  of  the  apostles  churches  existed  for  a 
time  without  elders.  We  have  an  account  of  a  jour- 
ney made  by  Paul  and  Barnabas,  in  which  they  visited 
many  congregations,  and  it  is  said:  "When  they  had 
ordained  them  elders  in  every  church  and  had  prayed 
with  fasting,  they  commended  them  to  the  Lord,  on 
whom  they  believed.** ^  We  learn  from  this  that  they 
had  more  than  one  elder  in  each  congregation,  for  they 
ordained  them  "elders"  in  every  church.  Here  we 
have  church  in  the  singular  and  elders  in  the  plural. 
Again,  we  are  informed  that  Paul  "sent  to  Ephesus 
and  called  the  elders  of  the  church,"  church  in  the 
singular  and  elders  in  the  plural.  Some  of  these 
elders  proclaimed  the  gospel  and  others  did  not,  hence 
we  read,  "Let  the  elders  that  rule  well  be  counted 
worthy  of  double  honor,  especially  they  who  labor  in 
word  and  doctrine."  ^  It  will  be  observed  that  these 
bishops  or  elders  were  chosen  in  the  individual  con- 
gregations. We  never  read  in  the  Scriptures  of  a 
bishop  of  the  churches,  but  the  bishops  of  the  church. 
The  New-Testament  church  then  was  unlike  some 
modern  ones,  who  have  but  one  elder  presiding 
over  many  churches  and  one  bishop  over  a  diocese. 
Those  who  are  thus  organized  can  not  claim  to  be 

*Heb.  xiii.  17.  ^Acts  xiv.  23.  *^Tim.  v.  17. 


26o  THE  CHURCH  OF  CHRIST 

identical  with  the  New-Testament  church  in  organ- 
ization. 

The  deacons  in  the  church  had  charge  of  the  tem- 
poral affairs  of  the  congregation.  The  first  account 
we  have  setting  apart  persons  to  serve  the  church  in 
this  capacity  is  found  in  the  sixth  chapter  of  Acts,  and 
they  were  to  serve  the  congregation  in  raising,  holding, 
and  distributing  material  things  to  the  needy.  In  re- 
gard to  their  qualifications  Paul  says:  "Likewise 
must  the  deacons  be  grave,  not  double-tongued,  not 
given  to  much  wine,  not  greedy  of  filthy  lucre;  hold- 
ing the  mystery  of  the  faith  in  a  pure  conscience. 
And  let  these  also  first  be  proved;  then  let  them  use 
the  office  of  a  deacon,  being  found  blameless."* 

The  New-Testament  church  had  also  ministers  or 
evangelists,  whose  duty  it  was  to  announce  the  glad 
tidings.  Paul  says:  "Preach  the  word,  be  instant  in 
season  and  out  of  season.  .  .  .  Do  the  work  of  an 
evangelist,  make  full  proof  of  thy  ministry."  ^  Such 
were  Timothy,  Titus,  and  many  others  who  in  the 
days  of  the  apostles  went  forth  to  proclaim  salvation 
to  the  people  to  turn  them  "from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God,"  and  to  estab- 
lish churches  and  comfort  the  saints  by  a  faithful  min- 
istry of  Christ  in  "the  desire  that  they  may  be  filled 
with  the  knowledge  of  his  will  in  all  wisdom  and  spir- 
itual understanding."  "" 

As  bishop  and  elder  are  synonymous,  so  minister 
and  evangelist  are  both  applied  to  the  same  person. 
The  word  "evangelist"  is  applied  only  to  Philip,'*  and 
*  I  Tim.  iii.  8-10.      ^  2  Tim.  iv.  2-5.      ^  Col.  i.  9.      ^  Acts  xxi.  8. 


THE  CHURCH  OF  CHRIST  261 

Timothy,  ^  while  minister  is  used  three  times,  refer- 
ring to  Timothy,^  two  to  Apollos, ""  two  to  Tychicus,"^ 
and  once  each  to  Epaphras®  and  John  Mark.^ 

Paul  also  once  mentions  "  pastors,"  s  and  once 
"preacher."^  He  says,  "Jesus  Christ  was  preached 
by  Silvanus  and  Timothy." '  There  are  many  other 
references  to  persons  preaching.  Of  the  preacher,  he 
says,  "  How  shall  they  hear  without  a  preacher  ?  And 
how  shall  they  preach,  except  they  be  sent  ?"  J  Again, 
"even  so  hath  the  Lord  ordained  that  they  which 
preach  the  gospel  should  live  of  the  gospel."  ^  By 
considering  the  context  here,  verses  7  to  13,  it  is  evi- 
dent that  the  minister  and  preacher  are  one  and  the 
same,  and  are  to  receive  compensation  for  their  labor. 

There  are  no  higher  titles  than  these  referred  to 
man  in  the  churches.  However,  not  satisfied  with 
these  the  pope  and  priest  have  used  the  names  be- 
longing to  Deity,  "Holy  Lord  God  the  Pope,"  and 
"Holy  Father."  The  priests  call  themselves  Father 
in  direct  violation  of  the  command  of  Christ:  "Call 
no  man  your  Father  on  earth,  for  one  is  your  Father 
even  he  who  is  in  heaven."  ^ 

This  is  in  a  religious  sense  and  strictly  forbidden. 
Therefore  no  child  of  God  should  use  any  of  these 
sacred  names  in  speaking  of  a  religious  dignitary. 
We  note  further  that  "  reverend  "  is  never  applied  to 

*  2  Tim.  iv.  5.  **  I  Thess.  Hi.  2;  i  Tim.  iv.  6;  2  Tim.  iv.  5. 

^  I  Cor.  iii.  5,  iv.  1-6.  *^  Eph.  vi.  21;  Col.  iv.  7.     ®  Col.  i.  7. 

^  Acts  xiii.  5.  8^Eph.  iv.  II.  ^Rom.x.  14. 

^  2  Cor.  i.  19.  i  Rom.  x.  14,  15.  ^  I  CGr.ix.4. 

^  Matt.  23;  9. 


262  THE  CHURCH  OF  CHRIST' 

man,  not  even  to  an  apostle,  bishop,  elder,  or  minister, 
but  to  God  only,  and  used  but  once  in  the  Bible 
"  Holy  and  reverend  is  his  name."  ^  Therefore  what 
right  has  any  man  to  assume  this  title. 

This,  then,  was  a  perfect  organization.  In  every 
congregation  there  were  bishops  or  elders  to  oversee 
the  church  and  labor  for  its  spiritual  welfare — to  settle 
its  difficulties,  strengthen  the  weak,  encourage  the 
timid,  seeking  to  restore  those  who  had  wandered 
away  from  the  fold,  and  to  build  up  all  in  the  most 
holy  faith. 

And  they  had  deacons  to  superintend  the  temporal 
welfare  of  the  congregation  and  to  care  for  the  needy; 
and  ministers  or  evangelists  bearing  news  of  life  and 
salvation  to  the  world,  planting  new  congregations 
and  enlarging  the  borders  of  Zion.  They  were  "to 
preach  the  word;  be  instant  in  season,  out  of  season; 
reprove,  rebuke,  exhort  with  all  long-suffering  and 
doctrine."^  The  officers  of  the  New-Testament 
church  consisted  of  these  three  distinct  classes  and 
no  more.  It  had  no  archbishops,  cardinals,  prelates, 
and  no  pope  claiming  political  and  ecclesiastical 
power.  Thus  it  will  be  seen  that  no  church  that  dif- 
fers with  the  original  one  in  officers  and  organization 
can  be  identical  with  the  New-Testament  church. 
*  Ps.  cxi.  0.  ^2  Tim.  iv.  2. 


CHAPTER  XXXIII 

CHURCH  ORDINANCES 

The  Ordinances  and  Their  Observance.  The  Lord's  Supper. 
The  First  Day  of  the  Week.  Christian  Baptism.  All  Monu- 
mental. 

We  next  call  attention  to  the  ordinances.  In  order 
to  give  a  description  of  any  religious  body  it  is  neces- 
sary to  know  its  ordinances.  Some  bodies  differ  ma- 
terially in  this  regard.  Some  religious  organizations 
sprinkle  water  upon  those  who  would  become  mem- 
bers, while  others  immerse  them  in  water,  and  this  is 
sufficient  to  distinguish  the  organizations,  if  in  other 
respects  they  are  alike.  The  apostolic  church  ob- 
served one  important  ordinance  which  distinguished 
it  from  all  other  religious  bodies.  Once  only,  in  the 
annals  of  religion  or  in  the  history  of  the  world,  was 
it  recorded  that  a  religious  body  celebrated  the  death 
of  its  founder.  While  birthdays  of  the  great,  of 
kings  and  founders  of  kingdoms  and  empires  have 
been  celebrated,  never  before  was  the  day  celebrated 
upon  which  a  benefactor  died.  Such,  however, 
was  the  fact  in  regard  to  the  founder  of  the  Chris- 
tian Church.  This  important  ordinance  is  called  the 
"Lord's  Supper,"  "the  Breaking  of  Bread,"  and 
"The  Communion  of  the  Blood  of  Christ  and  of  the 

263 


264  THE  CHURCH  OF  CHRIST 

Body  of  Christ."  »  And  Christ  told  His  disciples  to 
do  this  in  remembrance  of  Him.  There  is  one  fact 
connected  with  the  founder  of  this  church  that  partly, 
if  not  wholly,  accounts  for  this  singular,  interesting, 
and  important  ordinance,  and  that  is.  He  died  the 
great  antitype,  prefigured  by  every  victim  that  had 
bled  on  patriarchal  or  Jewish  altar.  He  came  in  the 
fulness  of  time  and  laid  down  His  life  as  a  sacrifice 
for  the  sin  of  the  world;  for,  "without  the  shedding  of 
blood  is  no  remission."  His  death,  then,  was  the 
noblest  act  of  divine  love.  He  died  that  man  might 
have  life;  He  died  that  man  might  not  fear  to  die; 
He  died  that  death  might  be  disarmed  and  the  gloom 
of  the  grave  dispelled,  that  man  might  rise  from  its 
dust  and  ashes  to  endless  life.  It  was,  therefore,  or- 
dained that  His  death  should  be  celebrated  rather 
than  His  birth;  for  this  great  work  of  redemption  was 
not  accomplished  until  from  the  cross  He  exclaimed, 
"It  is  finished."  And,  therefore,  to  His  death  Chris- 
tians will  ever  cling  as  the  foundation  of  their  bright- 
est hopes.  For  only  through  His  death  His  subjects 
expect  to  live  again  and  enjoy  the  mansions  He  has 
gone  to  prepare. 

The  Church  of  Christ  celebrated  the  day  upon 
which  the  Son  of  God  triumphed  over  death.  We  are 
informed  that "  upon  the  first  day  of  the  week,  when  the 
disciples  came  together  to  break  bread,  Paul  preached 
unto  them."^  But  upon  what  first  day  did  they 
celebrate  His  death  .?  It  was  upon  the  first  day.  We 
are  nowhere  informed  in  the  Scriptures  that  they  made 
■  I  Cor.  xi.  20,  X.  i6;  Acts  xx.  7.  ^  Acts  xx.  7. 


CHURCH  ORDINANCES  265 

any  difference  in  Lord's  days;  they  were  all  alike, 
hallowed  by  the  same  great  event  and  held  sacred  to 
its  commemoration.  When  God  commanded  His 
ancient  people,  Israel,  to  remember  the  Sabbath  Day 
and  keep  it  holy,  they  did  not  remember  one  day  in 
every  three  or  four  months  and  keep  it  holy,  but  they 
remembered  all  of  them  and  kept  them  holy.  If 
when  God  commanded  Israel  to  remember  the  Sab- 
bath Day  and  keep  it  holy  he  meant  every  Sabbath 
Day,  then  when  it  is  affirmed  that  the  disciples  came 
together  on  the  first  day  of  the  week  to  break  bread, 
it  is  just  to  conclude  that  it  meant  on  every  first  day 
of  the  week.  The  phraseology  is  the  same  in  both 
cases.  This  being  true,  and  it  has  not  been  dis- 
puted, we  ask,  Can  any  of  the  modern  churches  claim 
to  be  identical  in  practice  with  the  Church  of  Christ 
when  they  celebrate  the  Lord's  death  only  three  or 
four  times  in  each  year  ^  In  accordance  with  the 
example  of  the  early  believers  in  Christ,  Christians 
should  now  observe  every  first  day  of  the  week  in 
memory  of  the  resurrection  of  Christ. 

We  now  observe  that  there  is  no  scriptural  au- 
thority for  calling  the  first  day  of  the  week.  Sabbath. 
The  Jews  observed  the  last  day  of  the  week,  or  the 
seventh,  and  Christians  the  first  day.  The  Jews  re- 
membered the  Sabbath  Day  to  keep  it  holy  as  a  sign.  * 
And  Christians  met  on  the  Resurrection  Day  to  com- 
memorate the  death  of  Christ.  While  the  Sabbath  is 
set  forth  in  the  Fourth  Commandment  under  Moses, 
it  is  nowhere  imposed  upon  Christians  under  Christ. 
•  Ex.  xxxi.  17. 


266  THE  CHURCH  OF  CHRIST 

The  Lord  arose  upon  the  first  day  of  the  week  and 
in  the  evening  of  the  same  day  he  appeared  unto 
his  disciples.  ^  The  next  first  day  (eight  days  later) 
they  were  again  together,  and  He  came  into  their 
midst.  ^  On  Pentecost  (the  first  day  of  the  week),  the 
Holy  Spirit  descended,  and  the  Christian  Church  was 
founded.  ^  Paul  gave  commandment  to  the  Gala- 
tians  and  Corinthians^  to  lay  by  in  store  when  they 
came  together  on  the  first  day  of  the  week;  and  Luke 
tells  of  the  church  at  Troas,  which  came  together  on 
the  first  day  of  the  week  to  break  bread.  ^  And  we 
read  that  John,  the  revelator,  was  in  the  Spirit  on  the 
Lord's  Day.  ^  It  was  therefore  the  custom  and  uni- 
form practice  of  the  churches  of  Christ  to  observe  the 
first  day  of  the  week,  or  Lord's  Day,  and  not  the  Sab- 
bath, or  seventh  day,  and  there  is  no  commandment 
or  teaching  substituting  the  Sabbath  for  the  Lord's 
Day.  Some,  however,  say  if  Christ's  death  is  ob- 
served every  first  day  of  the  week  such  observance 
will  become  too  common.  Christ  died  as  often  as 
He  arose.  The  one  event  cannot  become  more  com- 
mon than  the  other.  Why  commemorate  His  resur- 
rection and  not  "show  his  death  till  he  come  .?"s 

The  next  ordinance  to  which  we  direct  attention  is 
that  of  Christian  baptism.  It  has  been  heretofore 
shown  that  this  was  the  consummating  act  in  entering 
the  Kingdom  of  Christ  or  His  Church.  In  regard  to 
the  importance  of  baptism  we  observe  that  it  is  the 

•John  XX.  I,  19.  ^  John  XX.  26.       *=  Acts  ii.  1-4,  41,  47. 

^  I  Cor.  xvi.  1,2.         ®  Acts  xx.  7.  ^  Rev.  i.  10. 

«  I  Cor.  xi.  26. 


CHURCH  ORDINANCES  267 

final  act  by  which  persons  come  into  Christ.  "So 
many  of  us  as  were  baptized  into  Jesus  Christ  were 
baptized  into  his  death.'*  ^  It  is  sacred,  uniting  the 
names  of  the  Deity.  It  is  the  only  act  required  to  be 
performed  in  the  Name  of  the  Father,  Son,  and  Holy 
Spirit — the  sacred  names  invoked  upon  persons  who 
are  baptized  into  Christ.  Again,  it  is  the  only  ordi- 
nance representing  both  the  burial  and  the  resurrection 
of  Christ.  The  early  Christians  were  immersed,  they 
were  not  sprinkled  or  poured.  All  scholars  of  note 
admit  that  immersion  was  the  primitive  practise, 
and  many  passages  of  Scripture  will  not  make  sense 
unless  thus  translated.  All  persons,  therefore,  who 
came  into  the  primitive  church  were  buried  in  bap- 
tism. Thus  we  read,  "buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him  .  .  .  from  the 
dead."  ^  Again,  "  we  are  buried  with  him  by  baptism 
into  death;  that  like  as  Christ  was  raised  up  from  the 
dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life.  For  if  we  have  been  planted 
together  in  the  likeness  of  his  death,  we  shall  be  also 
in  the  likeness  of  his  resurrection."  ""  There  are  some 
who  have  changed  this  ordinance  and  have  utterly  de- 
stroyed its  meaning  by  instituting  other  things  in  its 
stead,  which  do  not  represent  the  burial  and  the  res- 
urrection of  Christ.  It  is  distressing,  therefore,  to  see 
water  sprinkled  upon  a  person  as  baptism  in  the  sacred 
names  of  Deity.  We  feel  like  exclaiming  with  Mary 
at  the  tomb,  "they  have  taken  away  my  Lord  and  I 
know  not  where  they  have  laid  him." 

»  Rom.  vi.  3.  ^  Col.  ii.  12.  ^  Rom.  vi.  4,  5. 


268  THE  CHURCH  OF  CHRIST 

There  are  three  ordinances  or  monumental  institu- 
tions which  to-day  are  proof  of  the  great  facts — the 
death,  the  burial,  and  resurrection  of  Christ,  which 
facts  Paul  declares  to  be  "the  gospel."*  First,  the 
Lord's  Day,  which  is  now  kept,  and  has  been  from  the 
first,  in  memory  of  the  resurrection  of  Christ.  Sec- 
ond, the  Lord's  Supper,  which  is  observed  in  mem- 
ory of  the  fact  of  His  death.  Third,  baptism,  which 
represents  or  typifies  both  His  burial  and  His  resur- 
rection. 

These  important  memorial  ordinances  have  not  been 
properly  emphasized  as  an  argument  in  proof  of  the 
facts  which  they  represent.  They  are  living  links  in 
a  chain  that  reaches  back  to  the  cross  and  the  tomb 
of  Joseph  of  Arimathea.  The  ordinances  were  used 
in  the  days  of  the  apostles  as  proof  of  these  facts. 
Paul,  in  writing  to  the  Galatians,  says:  "O,  foolish 
Galatians,  who  has  bewitched  you  that  you  should  not 
obey  the  truth  before  whose  eyes  Jesus  Christ  hath 
been  evidently  set  forth  crucified  among  you."  How 
could  Christ  be  set  forth  crucified  among  the  Gala- 
tians in  Asia  Minor  unless  the  fact  was  shown  by  par- 
taking of  the  emblems  of  His  broken  body  and  shed 
blood.  This  accords  with  his  statement  to  the  Corin- 
thians when  he  says,  "As  oft  as  ye  eat  this  bread  and 
drink  this  cup  ye  do  show  the  Lord's  death  till  he 
come."^  So  that  when  the  followers  of  Christ  par- 
take of  the  Lord's  Supper  they  show  the  fact  of  His 
death.  When  the  first  day  of  the  week  is  observed  in 
memory  of  the  resurrection  it  shows  also  this  great 
»  I  Cor.  XV.  1-4.  ^  I  Cor.  xi.  26. 


CHURCH  ORDINANCES  269 

fact.  When  persons  are  immersed  they  show  forth 
both  facts — the  burial  and  resurrection  of  Christ.* 
Divine  wisdom  has  established  them  all,  and  they 
will  go  on  together  testifying  to  the  great  work  of  re- 
demption, and  the  great  facts  of  the  gospel  until  time 
shall  end. 

*  Rom.  vi.  3-5. 


CHAPTER  XXXIV 

THE  CHURCH  COMPLETE 

Was  Infant  Baptism  Taught  ?  The  Church  Congregational.  Co- 
operation and  Extension.  Its  History  Complete  in  the  Scrip- 
tures.    Duties  of  Church  Members. 

We  observe  in  the  first  place  that  infant  baptism 
was  not  taught  or  practised  by  the  Church  of  Christ. 
Jeremiah  says,  speaking  of  the  new  covenant:  "Be- 
hold, the  days  come,  saith  the  Lord,  that  I  will  make 
a  new  covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah.  Not  according  to  the  covenant  that 
I  made  with  their  fathers  in  the  day  that  I  took  them 
by  the  hand  to  bring  them  out  of  the  land  of  Egypt; 
which  my  covenant  they  brake,  although  I  was  a 
husband  unto  them,  saith  the  Lord :  But  this  shall  be 
the  covenant  that  I  will  make  with  the  house  of  Israel : 
After  those  days,  saith  the  Lord,  I  will  put  my  law  in 
their  inward  parts,  and  write  it  in  their  hearts;  and  I 
will  be  their  God  and  they  shall  be  my  people.  And 
they  shall  teach  no  more  every  man  his  neighbor,  and 
every  man  his  brother,  saying.  Know  the  Lord:  for 
they  shall  all  know  me,  from  the  least  of  them  unto 
the  greatest  of  them,  saith  the  Lord."^ 

The  writer  of  the  Epistle  to  the  Hebrews  quotes  the 

»  Jer.  xxxi.  31-34. 

270 


THE  CHURCH  COMPLETE  271 

above  and  identifies  it  as  the  gospel  covenant,  and 
declares  that  it  has  taken  the  place  of  the  old.  ^  One 
of  the  distinguishing  features  of  the  nev^  is  declared 
to  be  that  those  in  the  new  covenant  shall  not  teach 
"every  man  his  neighbor,  and  every  man  his  brother, 
saying,  Know  the  Lord,  for  all  shall  know  me  from 
the  least  to  the  greatest."  In  this  regard  it  was  not 
according  to  the  old  covenant.  In  the  old  covenant 
persons  were  members  by  reason  of  birth — they  were 
born  into  that  relation  and,  hence,  when  arriving  at 
the  age  of  understanding  they  had  to  be  taught  to 
"know  the  Lord."  But  in  the  gospel  covenant  per- 
sons become  members  by  faith  in  Christ.  They  are 
taught  to  "  know  the  Lord  "  before  they  become  mem- 
bers, and  hence  it  is  not  necessary  that  they  be  taught 
again  to  "know  the  Lord."  The  old  was  a  fleshly 
covenant,  its  membership  resting  on  a  fleshly  basis; 
the  new  is  a  spiritual  kingdom  whose  membership 
rests  on  a  spiritual  basis.  Membership  in  the  old 
rested  on  the  fatherhood  of  Abraham,  in  the  new  it 
rests  on  the  fatherhood  of  God  by  adoption  through 
Christ. 

During  the  thirty  years'  history  of  the  apostles,  as 
given  in  the  Acts,  we  read  of  men  and  women  "  hear- 
ing, believing,  and  being  baptized."  In  no  case  any- 
where do  we  read  of  the  baptism  of  any  but  believers. 
It  is  said  that  the  jailer  "was  baptized,  he  and  all  his 
straightway."  We  also  read  that  "he  believed  in 
God  with  all  his  house."  All  his  house  therefore  be- 
lieved with  him  and  then  were  baptized. 
*Hcb.  viii.  6-13. 


272  THE  CHURCH  OF  CHRIST 

To  insist  on  the  necessity  of  baptizing  persons  who 
have  no  sin  and  do  not  or  can  not  believe,  is  to  attach 
an  efficacy  to  this  ordinance  which  is  unknown  to  the 
teachings  of  Jesus  and  His  apostles.  It  is  to  rob  it  of 
all  its  meaning — the  expression  of  one's  faith  in  the 
burial  and  the  resurrection  of  Christ.  It  is  clearly 
taught  that  baptism  is  the  consummating  act  in  the 
pardon  of  sin.  Infants  have  no  sin,  for  "sin  is  the 
transgression  of  the  law."  "  Where  no  law  is,  there  is 
no  transgression."  There  is  no  law  given  to  infants, 
and  could  be  none,  and  no  obedience  is  required  of 
them.  Their  innocence  and  purity  is  pronounced  by 
Christ,  for  He  says:  "Of  such  is  the  kingdom  of 
heaven."*  And,  "except  ye  turn  and  become  as  lit- 
tle children  ye  shall  not  enter  into  the  kingdom  of 
heaven."^ 

The  Church  of  Christ,  as  divinely  established,  was 
congregational.  There  was  no  higher  organization, 
no  synod,  assembly,  or  ecclesiastical  body  placed  over 
it  or  given  legislative  authority  for  it,  for  Christ  is  the 
"head  of  the  church." *"  Individual  Christians  are 
made  "kings  and  priests  unto  God."*^  They  are 
called  "a  holy  priesthood," *  "a  royal  priesthood."^ 
Being  sovereign  they  have  an  absolute  right,  under 
Christ,  to  select  their  own  servants  or  officers.  Until 
all  Christians  realize  this  vital  fact,  many  will  be  in 
servile  religious  bondage. 

There  are,  however,  many  reasons  why  there  should 
be  cooperation  and  union  among  the  various  congre- 

*  Matt.  xix.  14.  ^  Matt,  xviii.  3.  *^  Eph.  v.  23. 

'^  Rev.  i.  6.  ®  I  Pet.  ii.  5.  ^  i  Pet.  ii.  9. 


THE  CHURCH  COMPLETE  273 

gations,  not  to  legislate  for  the  Church  of  Christ, 
which  is  prohibited,  but  to  promote  its  welfare,  and 
by  united  effort  to  spread  the  gospel  abroad  and  build 
up  the  Kingdom  of  God  on  earth.  By  the  classifica- 
tion mentioned  in  the  Scriptures  it  is  evident  that  the 
churches  were  divided  into  districts  as  "The  churches 
of  Galatia,"^  "The  churches  of  Asia,"^  and 
"The  churches  of  Judea/* ""  We  are  informed  that 
"The  churches  of  Macedonia"'^  and  "Achaia''* 
joined  together  "in  the  ministering  to  the  saints,*'  ^ 
and  there  was  a  "brother  whose  praise  in  the  gos- 
pel is  spread  through  all  the  churches  .  .  .  and 
who  was  also  appointed  by  the  churches  to  travel"  ^ 
with  Paul  and  Titus;  and  of  them  it  was  said,  "They 
are  messengers  of  the  churches."  ^  This  shows  co- 
operation of  the  churches  in  the  fellowship  of  giving 
and  ministration. 

The  Church  of  Christ  was  so  ordained  and  estab- 
lished, and  its  simple  form  of  government  was  such 
that  it  could  be  planted  in  every  nation  and  grow 
under  any  form  of  government.  Hence  the  general 
form  of  cooperation  among  the  various  churches  or 
congregations,  for  its  spread  seemed  wisely  to  have 
been  left  to  the  good  judgment  of  Christians  under 
their  various  circumstances  and  surroundings  in  dif- 
ferent nations  and  among  divers  peoples. 

Christianity  is  a  historical  religion.  The  Church 
of  Christ  was  complete,  and  so  passed  into  history  with 

•  I  Cor.  xvi.  I.  ^  I  Cor.  xvi.  19.  ^  Gal.  i.  22. 

^  2  Cor.  viii.  i.  *  2  Cor.  ix.  2.  ^  2  Cor.  viii.  4. 

fi  2  Cor.  viii.  18,  19.      ^2  Cor.  viii.  23. 
18 


274  THE  CHURCH  OF  CHRIST 

the  close  of  the  New  Testament.  So  far  as  revealed 
to  us  there  has  been  no  change  made  since,  by  any  au- 
thority in  heaven  or  upon  the  earth.  Why  can  not  the 
Church  of  Christ  be  reestablished  everywhere  now  as 
it  was  then,  in  all  its  divine  beauty  and  simplicity  ? 
Can  not  Christians  build  now  on  the  same  foundation, 
having  the  same  Lord,  the  same  name,  the  same  offi- 
cers, chosen  in  the  same  way,  observing  the  same 
ordinances  in  the  same  way,  telling  the  penitent  be- 
lievers to  do  the  same  things  in  order  to  become  mem- 
bers, requiring  the  church  members  to  live  now  as 
they  lived  then  ?  If  this  be  not  the  Church  of  Christ 
where  can  it  be  found  ?  It  is  vain  to  search  outside 
of  inspired  history  to  find  the  true  church  of  the  true 
Redeemer. 

If  the  reader  is  not  familiar  with  the  following  pas- 
sages, it  is  important  that  they  be  read,  as  they  are 
most  expressive,  both  of  duty  and  destiny. 

As  to  the  duty  of  church  members  we  refer  the 
reader  to  Christ's  sermon  on  the  Mount,  ^  where  prin- 
ciples are  taught  that  were  to  predominate  in  His 
church  or  kingdom  when  established. 

Also  in  regard  to  humility  and  forgiveness.  ^  "  Con- 
tinuing steadfast." ""  See  Peter  as  to  Christian  vir- 
tues.*^ Paul  in  regard  to  "charity  or  love."®  Also, 
in  regard  to  the  "  Fruits  of  the  Spirit."  ^  As  to  Chris- 
tian equality  and  faithfulness.  ^    Duty.^    And  the 

*  Matt,  v.,  vi.,  vii.  ^  Matt,  xviii.  passim. 

^  Acts  ii.  42.  ^  2  Pet.  i.  passim. 

®  I  Cor.  xiii.  passim.  ^  Gal.  v.  22,  23;  Rom.  viii.  passim. 

s  Gal.  iii.  28;  Rom.  xii.;  Eph.  iv.  ^  Jas.  i.  27. 


THE  CHURCH  COMPLETE  275 

"High  calling."*     In  the  closing  chapter  of  Revela- 
tion it  is  said,  "  Blessed  are  they  that  do  his  command- 
ments, that  they  may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates  into  the  city."^ 
*  Phil,  iii.,  iv.  passim.  ^  Rev.  xxii.  14, 


CHAPTER  XXXV 

THE  APOSTASY. 

The  Corrupt  Church.    The  Man  of  Sin.    The  Influence  of  Prot- 
estantism.   The  Fall  of  Babylon.     False  Pretenders. 

Having  described  the  New-Testament  church  from 
the  sacred  records,  and  desiring  to  aid  in  restoring 
it  in  its  simplicity  and  purity,  it  is  important  to  note 
the  rise  and  progress  of  the  corrupt  church  which 
was  predicted  by  the  apostles.  In  order  to  now  con- 
vince the  world  of  the  true  church  we  deem  it  essential 
to  briefly  consider  the  apostate  church — an  ecclesias- 
tical and  political  despotism,  which  swayed  scepter 
over  so  many  nations  of  the  world  for  a  thousand 
years,  and  which  instituted  persecution,  martyrdom, 
and  the  horrors  of  the  Inquisition.  If  such  appalling 
degradation  and  misery  was  the  natural  outgrowth  of 
Christ's  teaching  and  example,  those  who  desire  the 
good  of  mankind  would  be  inclined  to  reject  it.  But 
we  shall  find  that  such  condition  was  to  obtain  for  a 
time,  and  the  power  causing  it  was  to  be  suddenly 
overthrown,  when  the  true  light  would  shine  again  and 
the  reign  of  the  Messiah  would  become  universal,  and 
His  pure  religion  would  extend  over  all  the  world. 
This  "  abomination  of  desolation  "  can  not,  therefore, 
be  charged  to  the  teachings  of  the  sinless  One.     While 

276 


THE  APOSTASY  277 

we  may  not  understand  why  such  a  condition  was  to 
obtain,  as  God's  ways  are  not  our  ways,  we  are  led  to 
accept  His  reHgion  because  history  also  shows  that 
the  true  followers  of  Christ  have  led  in  all  that  is  good 
and  pure  in  government  and  in  society. 

The  Thessalonians  were  troubled  in  regard  to  the 
second  coming  of  Christ.  Paul  writes  to  them  that, 
"  It  will  not  be  except  the  falling  away  come  first,  and 
the  man  of  sin  be  revealed,  the  son  of  perdition;  he 
that  opposeth  and  exalteth  himself  above  all  that  is 
called  God,  or  that  is  worshiped;  so  that  he  sitteth 
in  the  temple  of  God,  setting  himself  forth  as  God. 
Remember  ye  not,  that,  when  I  was  with  you,  I  told 
you  these  things  ?  And  now  ye  know  that  which  re- 
straineth  to  the  end  that  he  may  be  revealed  in  his  own 
season.  For  the  mystery  of  iniquity  doth  already 
work;  only  there  is  one  that  restraineth  now  until  he 
be  taken  out  of  the  way.  And  then  shall  be  revealed 
the  lawless  one  whom  the  Lord  Jesus  shall  slay  with 
the  breath  of  his  mouth  and  shall  destroy  with  the 
brightness  of  his  coming.  Even  he  whose  coming  is 
after  the  working  of  Satan  with  all  power  and  signs 
and  lying  wonders,  and  with  all  deceiveableness  of 
unrighteousness  in  them  that  perish."^ 

We  quote  from  "The  Pulpit  Commentary" :  "The 
prediction  of  St.  Paul  concerning  the  Man  of  Sin  made 
a  deep  impression  upon  the  early  Fathers,  and  the 
references  to  it  in  their  writings  are  numerous.  There 
is  also  a  comparative  unanimity  in  their  sentiments. 
In  general,  they  considered  that  the  fulfilment  of  the 
*  2  Thess.  ii.  3-10. 


278  THE  CHURCH  OF  CHRIST 

prediction  was  future;  that  the  Man  of  Sin  was  Anti- 
christ, and  an  individual;  and  that  the  restraining 
influence  was  the  Roman  Empire.  .  .  . 

"The  Reformers  in  general  adopted  this  opinion. 
Such  were  the  views  of  Luther,  Calvin,  Zwinglius, 
Melancthon,  Beza,  and  Bucer;  and,  among  English 
Reformers,  Cranmer,  Ridley,  Latimer,  Hooper,  and 
Jewell.  According  to  them,  the  apostacy  is  the  fall- 
ing away  from  evangelical  doctrine  to  the  traditions  of 
men  and  the  corruptions  of  popery;  the  Man  of  Sin, 
or  Antichrist,  is  not,  as  the  Fathers  conceived,  an 
individual,  but  the  succession  of  popes;  and  the  re- 
straining power  is  the  Roman  Empire,  out  of  whose 
ruins  the  papacy  arose.  The  Lutheran  Church  in- 
serted this  opinion  as  an  article  in  their  creed  (Article 
Smalc,  ii.  4).  In  the  dedication  of  the  translators  of 
the  authorized  version  of  King  James,  it  is  assumed 
that  the  pope  is  the  Man  of  Sin;  and  that  monarch  is 
complimented  for  writing  in  the  defense  of  the  truth, 
which  gave  *such  a  blow  unto  that  Man  of  Sin  as  will 
not  be  healed.'  And  the  assertion  that  the  pope  is 
Antichrist  and  the  Man  of  Sin,  forms  one  of  the  articles 
of  the  Westminster  Confession:  *There  is  no  other 
head  of  the  Church  but  the  Lord  Jesus  Christ;  nor 
can  the  Pope  of  Rome  in  any  sense  be  head  thereof, 
but  is  that  Antichrist,  that  Man  of  Sin  and  son  of  per- 
dition, that  exalteth  himself  in  the  Church  against 
Christ  and  all  that  is  called  God'  (ch.  xxv.  6).  .  .  . 
Besides  the  early  Reformers,  this  opinion  is  advocated 
by  Hooker,  Hurd,  Newton,  Turretin,  Benson,  Ben- 
gel,  Doddridge,  Macknight,  Michaelis,  Elliott,  and 


THE  APOSTASY  279 

Bishop  Wordsworth.  ...  In  the  view  of  those  who 
regard  the  pope  as  the  Man  of  Sin,  this  prediction  was 
fully  verified.  No  sooner  was  the  restrainer  removed 
than  the  Man  of  Sin  was  revealed.  As  long  as  the 
Roman  emperor  continued  heathen  and  resident  at 
Rome,  no  ecclesiastical  power  was  permitted  to  exalt 
itself.  .  .  . 

"Are  the  characteristics  of  the  Man  of  Sin  found  in 
popery  .?  Those  who  belong  to  this  class  of  interpre- 
ters assert  that  the  resemblance  is  striking  and  obvi- 
ous. An  apostasy  is  predicted,  and  there  is  in  Ro- 
manism a  falling  away  from  the  pure  gospel  to  the 
traditions  of  men;  the  doctrines  of  purgatory,  trans- 
substantiation,  the  sacrifice  of  the  Mass,  the  adora- 
tion of  the  Virgin  and  the  Saints,  are  adduced  as  ex- 
amples. The  Man  of  Sin  is  represented  as  opposing 
and  exalting  himself  against  all  that  is  called  God  or 
is  an  object  of  worship;  and  this  is  considered  as  re- 
ceiving its  fulfilment  in  the  pope  exalting  himself 
above  all  human  and  divine  authority,  claiming  the 
title  *king  of  kings  and  lord  of  lords,'  applying  to  him- 
self the  words  of  the  psalmist,  *All  kings  shall  bow 
down  before  thee,'  styling  himself  universal  bishop, 
and  asserting  his  power  to  dispose  of  the  kingdoms  of 
the  earth.  The  Man  of  Sin  is  said  to  seat  himself  in 
the  temple  of  God,  showing  himself  as  God.  The 
temple  of  God  is  here  understood  to  be  the  Christian 
Church,  and  the  pope  places  himself  in  it  as  its  su- 
preme head,  the  vicar  of  Jesus  Christ.  He  shows 
himself  as  God  by  claiming  divine  attributes,  as 
holiness  and  infallibility;   assuming  divine  preroga- 


28o  THE  CHURCH  OF  CHRIST 

tives,  as  the  power  or  pardoning  sins  and  the  opening 
and  shutting  of  the  kingdom  of  heaven;  and  using 
such  divine  titles  as  'Our  Lord  God  the  Pope,*  'An- 
other God  on  earth.'  Every  pope  on  his  election  is 
placed  on  the  high  altar  at  St.  Peter's,  and  receives  the 
adoration  of  the  cardinals.  The  coming  of  the  Man 
of  Sin  is  after  the  working  of  Satan,  with  all  power, 
and  signs,  and  wonders  of  falsehood.  And  this  is  con- 
sidered as  receiving  its  fulfilment  in  the  false  miracles 
of  popery;  in  the  impositions  of  indulgences  and 
purgatory;  in  the  wonders  done  by  sacred  images 
moving,  speaking,  bleeding;  in  the  prodigies  effected 
by  sacred  relics;  in  the  supernatural  visitations  of  the 
Virgin,  and  in  the  pretended  power  of  working  mira- 
cles which  the  church  of  Rome  still  claims.  .  .  .  And, 
besides,  in  the  other  passage  where  Paul  predicts  the 
falling  away  of  the  latter  times,  the  marks  which 
he  gives  find  their  counterpart  in  the  corruption  of 
popery:  'Giving  heed  to  seducing  spirits,  and  doc- 
trines of  devils;  speaking  lies  in  hypocrisy;  having 
their  conscience  seared  with  a  hot  iron;  forbidding  to 
marry,  and  commanding  to  abstain  from  meats"  (i 
Tim.  iv.  1-3).  Paul  represents  the  system  as  work- 
ing even  in  his  days :  '  For  the  mystery  of  lawlessness 
is  already  working'  (ch.  ii.  7)." 

So  that,  as  Bishop  Newton  observes,  "the  founda- 
tions of  popery  were  laid,  indeed,  in  the  apostles' 
days,  but  the  superstructure  was  raised  by  degrees, 
and  several  ages  passed  before  the  building  was  com- 
pleted, and  the  Man  of  Sin  was  revealed  in  full  per- 
fection." 


THE  APOSTASY  281 

"Of  course,  according  to  this  view  of  the  subject, 
the  complete  fulfilment  of  the  prophecy  is  still  future. 
The  Destruction  of  the  Man  of  Sin — that  is,  Roman- 
ism— is  also  predicted:  'Whom  the  Lord  Jesus  will 
slay  with  the  breath  of  his  mouth,  and  annihilate  by 
the  appearance  of  his  coming'  (ch.  ii.  8).  .  .  .  Upon 
the  whole,  on  an  impartial  review  of  the  subject,  we 
can  not  avoid  the  impression  that  the  points  of  re- 
semblance between  the  prophecy  and  Romanism  are 
numerous,  varied,  and  striking.  Our  forefathers  had 
no  doubt  as  to  the  application  of  the  prediction,  and 
perhaps  they  were  nearer  the  truth  than  we  in  modern 
times,  who  hesitate.  Such  an  opinion  may  be  con- 
sidered as  uncharitable  and  unjust,  and  is  certainly 
not  in  accordance  with  the  more  liberal  spirit  of  our 
age,  where  popery  is  viewed  as  it  presently  exists, 
divested  of  its  power  to  persecute,  and  as  seen  in  the 
culture,  refinement,  and  piety  of  many  of  its  adher- 
ents. But  when  we  reflect  upon  the  abominable 
persecutions  of  the  Inquisition,  the  monstrous  wicked- 
ness of  the  popes  prior  to  the  Reformation,  the  atroci- 
ties perpetrated  in  the  name  of  religion,  the  crimes 
committed  by  the  priests,  and  the  general  corruption 
of  the  whole  system;  and  when  we  think  that  it  is  only 
the  restraining  influence  of  Protestantism  which  pre- 
vents a  repetition  of  such  actions,  we  may  see  reason, 
if  not  to  affirm  positively,  yet  to  suspect  that  such  an 
opinion  may  be  founded  on  truth,  and,  if  so,  be  neither 
uncharitable  nor  unjust."  *     . 

•  Pulpit  Commentary  on  2d  Thessalonians,  pages  52,  54,  57,  59, 
60. 


282  THE  CHURCH  OF  CHRIST 

It  will  be  observed  that  the  above  quotation  shows 
that  it  is  only  the  restraining  influence  of  Protestant- 
ism that  prevents  the  repetition  of  these  crimes.  This 
is  only  in  Protestant  nations,  but  what  is  the  his- 
tory of  popery  in  papal  countries,  such  as  Spain  and 
Spanish  America  and  the  islands  in  which  she  has 
held  sway  ?  What  are  the  results  of  her  teach- 
ing in  these  countries  ?  What  is  the  condition  of  the 
people  ? 

Some  say  these  crimes  should  be  charged  to  the 
spirit  or  darkness  of  the  age.  But  Roman  despotism 
made  the  age  dark  or  barbarous.  The  darkness  be- 
longs to  popery  and  not  the  age,  not  only  in  the  Old 
World  but  in  the  New.  Where  there  is  light  it  is  the 
result  of  Protestant  teaching  and  toleration,  and,  if 
Catholics  have  advanced  it  is  due  to  the  light  of  Prot- 
estantism. The  Jews  were  not  as  corrupt  in  the  time 
of  Christ  when  He  denounced  them  as  hypocrites, 
whited  sepulchres,  saying,  "Ye  compass  sea  and  land 
to  make  one  proselyte,  and  when  he  is  become  so  you 
make  him  twofold  more  the  child  of  hell  than  your- 
selves."* Is  not  this  literally  true  of  the  converts  of 
Rome  in  the  New  World  and  in  the  islands  of  the  sea  ? 
We  quote  from  Rev.  D.  L.  Leonard's  "A  Hundred 
Years  of  Missions  " : 

"Under  the  phrase  Spanish  America,  is  included 
the  entire  region  lying  between  the  southern  boundary 
of  the  United  States  and  Cape  Horn.  The  area  under 
view  equals  in  size  the  vast  Russian  possessions  in 
both  Europe  and  Asia,  or  Europe  twice  over  with 
*  Matt,  xxiii.  15. 


THE  APOSTASY  283 

three  German  empires  in  addition,  and  contains  a 
population  of  47,500,000.  .  .  . 

"Spanish  America  was  the  first  section  of  the  New 
World  to  be  discovered  and  overrun  by  the  greedy 
gold-hunters  from  the  Iberian  Peninsula.  In  the 
story  which  sets  forth  their  doings  the  truth  is  far 
stranger  than  fiction.  In  an  incredibly  short  space  of 
time,  by  an  unparalleled  series  of  tours  of  exploration 
and  feats  of  arms,  the  whole  coast  region,  both  on  the 
east  and  west,  was  visited  by  a  mere  handful  of  daring 
spirits  and  fell  a  prey  to  *  civilization.'  .  .  . 

"Finally,  from  the  beginning,  the  entire  region 
under  view  has  been  under  the  same  ecclesiastical 
domination,  and  the  same  religious  training  has  been 
bestowed.  In  the  palmy  days  of  the  Great  Discovery 
the  privileged  pope  had  the  whole  world  at  his  dis- 
posal, and  graciously  bestowed  the  New  World  upon 
his  most  loyal  servitors,  Spain  and  Portugal,  to  wit, 
and  a  horde  of  priests  and  friars  sped  across  the  At- 
lantic to  rescue  the  souls  of  the  pagans.  And  ever 
since,  in  realms  spiritual,  the  papal  church  has  all 
things  to  its  liking,  has  not  failed  to  rule  with  a  high 
hand,  and  the  fruits  often  generations  of  the  Roman 
regime  appear  in  forms  most  characteristic,  if  also 
lamentable  and  heart-sickening.  The  outcome  is 
even  worse  than  that  to  be  found  in  Southern  Europe. 
The  civilization  is  of  a  low  grade,  while  the  masses  are 
left  to  grovel  in  dense  ignorance  and  gross  supersti- 
tion. Too  often  the  priesthood  is  scarcely  above  the 
people  for  intelligence  and  is  grossly  immoral,  while 
the  religious  teaching  and  practise  are  a  curious  com- 


284  THE  CHURCH  OF  CHRIST 

pound  of  Christianity  and  heathenism,  and  the  ele- 
ments of  the  latter  preponderating.  .  .  . 

"Almost  anywhere  between  New  Mexico  and 
Southern  Patagonia,  to  introduce  the  Bible,  or  any 
form  of  teaching  other  than  that  of  the  Catholic  type, 
is  to  face  fierce  denunciation  and  mob  violence,  if  not 
also  death.  The  roll  of  Protestant  martyrs  in  Span- 
ish America  contains  already  names  not  a  few  and 
is  a  lengthening  one.  For  practically  everywhere  a 
bigoted  priesthood  is  supreme  in  the  hopes  and  fears 
of  the  sorely  benighted  millions.  And  it  is  mainly 
on  account  of  this  universal  and  abject  bondage  to 
Rome  that  missions  in  these  parts  are  of  such  recent 
origin,  have  as  yet  scarcely  emerged  from  the  estate 
of  feeble  infancy,  and  so  South  America,  with  strict 
propriety,  can  be  termed  *the  Neglected  Conti- 
nent.'"- 

The  prophecy  of  John,  the  Revelator,  in  regard  to 
Babylon  the  Great,  the  mother  of  harlots,  has  been 
considered  by  most  reformers  and  commentators  as 
referring  to  papal  Rome.  We  quote  a  brief  portion 
from  Revelation:  "And  he  carried  me  away  in  the 
Spirit  into  a  wilderness :  and  I  saw  a  woman  sitting  up- 
on a  scarlet-colored  beast,  full  of  names  of  blasphemy, 
having  seven  heads  and  ten  horns.  And  the  woman 
was  arrayed  in  purple  and  scarlet,  and  decked  with 
gold  and  precious  stone  and  pearls,  having  in  her 
hand  a  golden  cup  full  of  abominations,  even  the  un- 
clean things  of  her  fornication,  and  upon  her  forehead 

*  A  Hundred  Years  of  Missions,  by  D.  L.  Leonard,  pages 
365-369- 


THE  APOSTASY  285 

a  name  written,  Mystery,  Babylon  the  Great, 
THE  Mother  of  the  Harlots  and  of  the  Abomi- 
nations OF  THE  Earth.  And  I  saw  the  woman 
drunken  with  the  blood  of  the  saints,  and  with  the 
blood  of  the  martyrs  of  Jesus.  And  when  I  saw  her, 
I  wondered  with  a  great  wonder.  And  the  angel  said 
unto  me,  Wherefore  didst  thou  wonder  ?  I  will  tell 
thee  the  mystery  of  the  woman,  and  of  the  beast  that 
carrieth  her,  which  hath  the  seven  heads  and  the  ten 
horns."  » 

Upon  this  we  give  the  description  found  in  "The 
Pulpit  Commentary  on  Revelation,"  as  follows: 

"  But  that  papal  Rome  is  one  form  of  this  mystic 
Babylon  we  can  entertain  no  doubt  whatever.  The 
student  of  history  can  follow  out  at  leisure  thirteen  or 
fourteen  lines  of  inquiry,  on  which  we  can  but  give  a 
few  illustrative  remarks,  i.  The  woman  was  seated 
on  the  beast,  as  if  supported  by  it  (ver.  3).  Rome  has 
relied  on  the  worldly  power  to  put  her  decrees  into 
execution  by  brute  force;  both  in  using  temporal 
powers,  and  in  herself  claiming  temporal  power  as 
well  as  spiritual.  2.  She  yet  rides  the  beast  as  if  to 
govern  it  (ver.  3).  We  know  but  too  well  how  Rome 
has  aimed  at,  and  does  still  aim  at,  controlling  the 
power  on  which  she  relies;  claiming  even  to  regulate 
allegiance  to  earthly  princes.  3,  She  is  seated  on 
many  waters  (ver.  i).  In  every  quarter  of  the  world 
her  emissaries  are  sent.  And  in  many  a  land  where 
the  pure  gospel  of  Christ  has  been  preached,  she  sends 
her  emissaries  to  undo  the  holy  work  by  sowing  tares 
•Rev.  xvii.  3-7. 


286  THE  CHURCH  OF  CHRIST 

among  the  wheat.  4.  She  rules  over  the  kings  of  the 
earth  (ver.  18).  Kings  are  but  the  *sons  of  the 
church,'  to  do  the  bidding  of  their  *holy'  (  ?)  mother; 
otherwise  she  may  absolve  subjects  from  allegiance  to 
their  sovereign.  5.  She  holds  out  a  golden  cup  full 
of  abominations  (ver.  4).  Papal  Rome  makes  large 
offers  of  indulgences  and  absolutions,  and  positively 
lures  men  into  sin.  6.  The  merchants  grow  rich  by 
her  (ch.  xviii.  3).  Many  are  enriched  by  the  ungodly 
traffic  to  which  she  consents,  in  making  her  house  of 
prayer  a  den  of  thieves;  for  her  indulgences  and  abso- 
lutions will  cover  any  kind  and  degree  of  sin,  whether 
in  the  getting  of  wealth  or  otherwise.  7.  She  is  pre- 
sumptuous in  her  self-security  (ch.  xviii.  7).  Papal 
Rome  acknowledges  no  other  church,  and  looks  for 
the  time  when  all  will  be  absorbed  in  her,  while  she 
is  to  be  'a  lady  for  ever.'  8.  She  is  adorned  with 
pompous  array — in  gold  (ver.  4),  purple,  scarlet,  and 
precious  stones.  Any  one  who  has  watched  the  work- 
ing of  papal  Rome  at  Rome  will  need  no  words  to  con- 
vince him  of  her  gorgeous  display  and  dazzling  sheen. 
9.  She  is  drunk  with  the  blood  of  the  holy  (ver.  6). 
What  tales  does  history  unfold.  A  hundred  and  fifty 
thousand  persons  perished  under  the  Inquisition  in 
thirty  years;  and  from  the  beginning  of  the  Order  of 
Jesuits,  in  1540,  it  is  supposed  that  nine  hundred 
thousand  persons  perished  through  papal  cruelty. 
While,  although  it  is  impossible  to  estimate  the  exact 
number,  yet  it  is  supposed  that  during  the  papal  per- 
secutions of  the  Waldenses,  Albigenses,  Bohemian 
Brethren,  Wickliffites,  and  other  Protestants,  those 


THE  APOSTASY  287 

who  perished  are  counted  by  the  million.  The  same 
spirit  exists  still.  In  Ireland  the  priests  keep  the  peo- 
ple in  terror,  and  if  Rome  does  not  persecute  us,  it 
is  because  she  dare  not.  10.  She  is  the  mother  of 
abominations  (ver.  5).  Students  of  history  and  tour- 
ists in  papal  districts  know  that  this  is  literally  true. 
Indulgences  for  an  indefinite  number  of  years  may  be 
purchased  with  money.  No  viler-looking  set  of  faces 
could  ever  be  beheld  than  the  present  writer  has  seen 
surrounding  the  confessional-boxes  in  St.  Peter's  at 
Rome.  II.  The  beast  she  rides  is  full  of  names  of 
blasphemy  (ver.  3) .  The  proclamation  of  infallibility 
is  the  one  fulfilment  of  this  that  surpasses  all  others. 
12.  The  inhabitants  of  the  earth  are  led  by  her  into 
sin  (ch.  xviii.  3).  The  papal  church  notoriously  leads 
people  into  the  sin  of  idolatry.  The  worship  of  Rome 
is  largely  the  adoration  of  a  great  goddess.  Papists 
pronounce  accursed  those  who  do  not  *  honor,  wor- 
ship, and  adore  the  adorable  images.'  13.  The  sev- 
eral kings  or  kingdoms  into  which  the  civil  power  of 
the  beast  is  to  be  divided  shall  *hate  the  whore,  and 
make  her  desolate,'  etc.  (ver.  16).  How  true.  If 
there  is  an  object  of  imperial  hatred,  it  is  papal  Rome, 
which  is  hated  most  of  all.  She  is  regarded  as  the 
disturber  of  States  everywhere.  14.  Yet  within  this 
great  Babylon  there  will  be  to  the  last  some  saints  of 
God  who  will  be  called  on  to  come  out  of  her  (ch.  xviii. 
4).  Even  so.  Fearfully  apostate  and  adulterous  as 
is  papal  Rome,  there  are  in  her  pale  many  holy  ones 
who  are  profoundly  ignorant  of  the  abominations 
done  by  her  in  religion's  name.     The  Lord  will  know 


288  THE  CHURCH  OF  CHRIST 

His  own  in  the  day  when  He  maketh  up  His  jewels. 
But  this  great  Babylon  of  harlotry,  pomp,  pride,  and 
all  abominations,  is  doomed  to  fall  terribly,  suddenly, 
completely,  and  forever.  Earnestly  do  we  press  on 
the  student  carefully  to  follow  up  each  of  these  four- 
teen lines  on  which  history  will  be  found  to  confirm 
the  prophecy  here  couched  in  symbolic  form.  The 
identification  is  such  that  not  one  point  seems  lack- 
ing. .  .  .  'The  ten  horns  .  .  .  shall  hate  the  harlot,' 
etc.  How  truly  is  this  being  fulfilled.  Not  one  of  the 
European  powers  that  has  not  in  some  period  or  other 
been  relied  upon  by  Rome.  And  now  there  is  not  one 
of  the  main  kingdoms  of  the  world  that  is  not  *  hating' 
her.  They  are  working  in  their  own  defense  against 
papal  intrigue.  (See  Mr.  Gladstone's  striking  pam- 
phlets on  the  Vatican.)  ....  She  trifled  with  and  even 
trampled  on  the  temporal  powers  in  time  past,  and 
now  of  her  temporal  power  she  herself  is  shorn.  .  .  . 
The  time  will  come  when  no  priests  shall  minister  at 
her  altars.  The  walls  of  her  mighty  temples  will  be 
shattered,  and  the  shrieks  of  many  an  unclean  bird 
shall  reverberate  from  colunm  to  column  of  her  di- 
lapidated pile. 

"Thus  terribly  shall  Babel  fall, 
Thus — and  no  more  be  found  at  all." 

*'NoTE  I. — The  amazing  extent  of  the  dominion  of 
papal  Rome  may  well  fill  us  with  wonder.  It  is  terri- 
ble indeed  to  see  this  harlot  committing  fornification 
with  the  kings  of  the  earth,  seated  upon  many  waters, 
intoxicating  the  nations  with  her  greatness,  and  carry- 


THE  APOSTASY  289 

ing  her  corruptions  and  abominations  to  the  ends  of 
the  earth.  But  all  is  fo rewritten,  that  we  might  not  be 
alarmed,  however  we  maybe  distressed.  Therefore: 
2.  We  ought  not  to  be  dismayed,  as  if  some  calamity 
had  unawares  befallen  the  world.  It  has  not  come 
otherwise  than  was  foretold  to  the  apostle  in  Patmos."  * 

Finally,  in  regard  to  this  corrupt  church,  we  would 
remark  that  modern  evolution  of  society  began  with 
the  Lutheran  reformation,  when  the  Bible  was  restored 
to  man,  giving  the  Beatitudes  of  Christ,  the  golden 
rule,  and  man's  duty  and  destiny.  It  was  learned  that 
each  member  of  Christ's  Church  was  a  king  and 
priest  unto  God,  and  could  approach  Him  through 
Christ  and  be  heard  without  the  intervention  of  pope 
or  priest.  All  who  thus  believe  were  and  are  freed 
both  from  political  and  religious  despotism,  for  if  God 
be  for  us  who  can  be  against  us.  The  man  who  be- 
lieves that  God  and  one  is  a  majority  cannot  be  en- 
slaved. "Ye  shall  know  the  truth,  and  the  truth  shall 
make  you  free.  ...  If  therefore  the  Son  make  you 
free,  ye  shall  be  free  indeed."  ^  The  march,  therefore, 
of  the  world  will  be  onward  and  upward  until  the  pope 
and  his  power,  the  priest  and  his  imposition  are  gone 
— until  the  Man  of  Sin  is  destroyed  and  Babylon  the 
Great  has  fallen. 

It  is  important  in  considering  the  Church  of 
Christ  to  call  attention  to  another  class  of  scriptures 
referring  to  false  Christs,  false  prophets,  and  false 
teachers,  which  were  predicted.    We  quote: 

^  The  Pulpit  Commentary  on  Revelation,  pages  420-423. 
^  John  viii.  32,  36. 
19 


290  THE  CHURCH  OF  CHRIST 

"If  any  man  shall  say  unto  you,  Lo,  here  is  Christ; 
or,  Lo,  there;  believe  him  not:  for  there  shall  arise 
false  Christs  and  false  prophets,  and  shall  show  signs 
and  wonders,  that  they  may  lead  astray  if  possible  the 
elect."  ^  Beware  of  false  prophets,  who  come  to  you 
in  sheep's  clothing,  but  inwardly  are  ravening 
wolves."^ 

"But  there  arose  false  prophets  also  among  the 
people,  as  among  you  also  there  shall  be  false  teach- 
ers, who  shall  privily  bring  in  destructive  heresies, 
denying  even  the  Master  that  bought  them,  bringing 
upon  themselves  swift  destruction."  ^  "  Because 
many  false  prophets  are  gone  out  into  the  world."  ^ 
"But  the  Spirit  saith  expressly,  that  in  later  times 
some  shall  fall  away  from  the  faith,  giving  heed  to 
seducing  spirits  and  doctrines  of  demons  .  .  .  for- 
bidding to  marry,  and  commanding  to  abstain  from 
meats."*'  "For  the  time  will  come  when  they  will 
not  endure  the  sound  doctrine;  but,  having  itching 
ears,  will  heap  to  themselves  teachers  after  their 
own  lusts;  and  will  turn  away  their  ears  from  the 
truth,  and  turn  aside  unto  fables."  ^ 

Upon  these  scriptures  we  would  remark  that  all 
prophecies  of  a  coming  Messiah  were  fulfilled  in 
Christ.  He  was  the  end.  No  other  Savior  was  pre- 
dicted and  there  was  no  promise  of  any  one  to  follow 
him.  The  religion  of  Jesus  was  complete  in  itself, 
and  was  established  once  and  for  all  time.  Jesus 
reigns  over  all  the  earth  as  truly  as  any  monarch 

»Mark  xiii.  21,22.  ^Matt.  vii.  15.  ^2  Pet.  ii.  i. 

^  I  John  iv  I  ^  I  Tim.  iv.  i  ^2  Tim.  iv.  3, 4. 


THE  APOSTASY  291 

reigns  over  his  dominions.  He  has  no  rival  and  no 
successor.  There  is  no  second  Jesus.  His  constitu- 
tion and  laws  are  perfect  and  are  binding  upon  all 
His  subjects  and  in  all  time. 

No  false  prophet,  no  pretender  has  ever  conferred 
such  honor,  dignity,  title,  and  sovereignty  upon  his 
followers  as  are  conferred  upon  the  disciples  of  Christ. 
None  have  ever  pretended  to  promise  greater  rewards. 
They  have  not  set  such  an  example,  taught  such  pre- 
cepts. None  ever  died  and  rose  again  for  the  re- 
demption of  man.  They  have  not  demonstrated  their 
power  over  death  as  He  did.  What  have  the  long 
lists  of  false  Christs  and  false  prophets  from  the  days 
of  revelation  to  Mohammed  and  down  to  Smith  and 
Young  done  compared  with  what  Jesus  did  .?  All 
that  is  good  in  the  teachings  of  these  and  other  pre- 
tenders have  been  borrowed  or  taken  from  the  law 
which  He  took  "out  of  the  way,"  from  prophecy 
which  was  fulfilled  in  Him  or  from  His  own  life  and 
teaching.  The  scriptures  we  have  quoted  give  ample 
warning.     Beware  of  them,  "  Believe  them  not." 

The  basis  of  all  false  religions  are  largely  sensual. 
They  set  no  such  example  taught,  no  such  precepts 
promised,  no  such  rewards  as  Jesus.  His  teaching 
and  His  life.  His  example  and  His  death  have  no  par- 
allel in  human  history  and  can  have  none.  As  to  the 
rewards  and  the  final  home  of  His  subjects  or  follow- 
ers human  language  was  exhausted  by  John,  on  Pat- 
mos  in  describing  their  capital  city,  whose  walls  are 
jasper,  whose  gates  are  pearls,  and  whose  streets  are 
gold.    There  was  nothing  left  to  describe  the  build- 


292  THE  CHURCH  OF  CHRIST 

ings  and  palaces  within,  their  furnishings,  their 
drapery,  or  their  scenic  grandeur.  As  Paul  knew  a 
man,  caught  up  to  the  third  heaven  who  heard  words 
which  could  not  be  expressed  in  human  language,  so 
John  could  not  describe  the  mansions  which  Christ 
has  gone  to  prepare  for  those  who  love  Him  where  the 
redeemed  will  congregate  and  sing  the  song  which 
angels  can  not  sing,  "Thou  hast  redeemed  us,"  and 
listen  to  the  heavenly  eloquence  of  those  elder  Sons 
of  God  who  shouted  for  joy  at  the  creation  of  the 
human  race,  where  unshackled  by  death  and  un- 
hampered by  sin,  growing  in  knowledge,  increasing 
in  wisdom,  traversing  the  universe,  surveying  the 
past  creations  of  God,  and  witnessing  the  new,  they 
shall  run  forever  the  high  race  of  immortality. 


CHAPTER  XXXVI 

CHRISTIAN  UNITY 

The  Savior's  Prayer  for  Union.  The  Union  of  Believers  both 
Practical  and  Desirable.  The  Evil  Tendency  of  Division. 
The  Oneness  of  Believers. 

Having  given  consideration  to  the  evidence  of  par- 
don and  to  the  organization  of  the  Church  of  Christ, 
we  now  state  that  Christians  were  a  united  people  un- 
der the  guidance  of  the  Holy  Spirit.  And  it  is  plainly 
evident,  from  the  prayer  of  Christ,  that  they  should  be 
united  now,  as  they  were  in  the  days  of  the  apostles, 
to  convince  and  convert  the  world.  We  read,  "Nei- 
ther pray  I  for  these  alone,  but  for  them  also  who  shall 
believe  on  me  through  their  word;  that  they  all  may 
be  one,  as  thou.  Father,  art  in  me,  and  I  in  thee,  that 
they  also  may  be  one  in  us :  that  the  world  may  believe 
that  thou  hast  sent  me."  ^ 

While  Protestant  nations  owe  their  advancement  to 
the  protest  they  made  against  Roman  Catholic  dom- 
ination, and  Protestant  Christians  are  the  foremost 
leaders  in  civilization  and  religion,  their  work,  how- 
ever, is  crippled,  retarded,  and  cannot  be  finally  suc- 
cessful until  the  churches  are  united,  or  the  Church  of 
Christ  in  its  purity  and  simplicity  is  restored.  It  will 
*  John  xvii.  20,21. 
293 


294  THE  CHURCH  OF  CHRIST 

be  shown,  from  facts  and  figures,  that  Protestant 
churches,  in  their  divided  form,  can  not  make  the 
masses  Christian  even  in  Protestant  lands,  much  less 
convert  the  v^orld  while  they  are  divided  into  a  multi- 
tude of  sects  and  parties.  Union,  then,  is  absolutely 
essential  to  convert  the  people  in  Protestant  lands  and 
Christianize  the  pagan  nations. 

That  all  the  believers  in  Christ  should  be  united  so 
as  to  constitute  but  one  body,  one  communion,  one 
church,  is  a  proposition  clearly  set  forth  and  strongly 
inculcated  in  the  Christian  Scriptures. 

The  language  of  the  Savior  which  we  have  quoted, 
exhibits  very  plainly  His  divine  will  on  this  subject. 
The  apostles  frequently  enjoined  it,  and  condemned 
all  divisions  in  the  strongest  terms,  and  those  who 
assert  that  there  are  so  many  different  denominations 
of  Christians  that  every  person  can  be  suited,  take  a 
stand  in  direct  opposition  to  the  prayer  of  the  Savior, 
and  rejoice  in  that  which  the  apostles  reprove. 

This  prayer  of  the  Savior  was  uttered  under  the 
most  solemn  circumstances  just  before  His  betrayal. 
He  had  for  some  three  years  been  developing  the  prin- 
ciples of  His  government,  preparatory  to  a  permanent 
establishment  of  a  remedial  system  adapted  to  the 
nature  of  man,  in  all  his  varied  circumstances  and 
necessities,  and  one  which,  in  its  perfect  organization 
and  infinite  motives  could  yield  more  happiness  than 
all  systems  of  religion  or  moral  philosophy  ever  pre- 
sented to  the  consideration  of  man.  He  had,  by  the 
wisdom  of  His  teaching,  the  benevolence  of  His  ex- 
ample, in  connection  with  the  power  of  God  which  He 


CHRISTIAN  UNITY  295 

displayed  in  the  miracles  He  performed,  such  as  the 
expulsion  of  demons,  the  restoration  of  sight  to  the 
blind,  and  the  raising  of  the  dead,  fully  established 
all  His  claims  to  divine  power  and  authority. 

He  selected  twelve  apostles  whom  He  made  the 
subjects  of  His  special  instruction,  and  to  whose  care 
He  was  soon  to  entrust  the  affairs  of  His  kingdom, 
when  the  great  work  of  redemption  had  been  accom- 
plished by  His  death,  burial,  resurrection,  and  as- 
cension into  heaven.  After  praying  for  Himself  He 
next  prayed  that  the  apostles  might  be  sanctified 
through  the  truth,  and  then  for  all  those  who  should 
believe  on  Him  through  their  word  that  "they  may 
all  be  one,  that  the  world  may  believe  that  thou  hast 
sent  me." 

The  union  of  all  those  who  thus  believe  is  not  only 
practical,  but  it  is  an  object  greatly  to  be  desired  and 
essential,  or  the  Savior  would  not  have  prayed  for  it. 
Those  who  argue  for  divisions  among  the  people  of 
God  are  inconsistent,  for  two  reasons:  they  oppose 
union  and  preach  against  it  and  at  the  same  time  pray 
for  it.  They  pray  that  the  watchman  on  the  walls  of 
Zion  may  see  eye  to  eye,  that  all  may  speak  the  same 
things,  be  of  one  heart  and  one  soul,  "endeavoring  to 
keep  the  unity  of  the  spirit  in  the  bond  of  peace." 

Second,  some  argue  against  the  union  of  all  be- 
lievers in  one  body  or  church,  and  in  support  of  dif- 
ferent sects  and  parties  in  Christendom,  and  at  the 
same  time  they  preach  in  favor  of  all  uniting  with  the 
particular  sect  to  which  they  belong,  which  is,  in 
effect,  preaching  against  union.     They  will  contend 


296  THE  CHURCH  OF  CHRIST 

that  the  different  sects  are  necessary  to  keep  the 
church  pure,  by  watching  over  each  other,  and  especi- 
ally are  necessary  for  the  accommodation  of  unbe- 
lievers who,  if  they  cannot  conscientiously  subscribe 
to  the  peculiar  doctrine  of  one  particular  church,  can 
have  the  privilege  of  choosing  from  a  variety  of  sects 
such  an  one  as  will  suit  their  particular  fancy.  Such 
persons  on  other  occasions  will  argue  in  favor  of  their 
own  particular  creed,  and  will  try  to  make  others  be- 
lieve as  they  do,  which  is  virtually  striving  to  do  away 
with  the  very  means  which,  according  to  this  view,  God 
in  His  wisdom  designs  to  purify  the  church  and  save 
sinners.  If  these  parties  are  designed  to  benefit  the 
children  of  men,  why  should  each  one  strive  to  have 
all  persons  believe  as  they  do  ^  If  they  are  beneficial 
it  is  indeed  strange  that  the  Savior  in  His  prayer 
should  entirely  overlook  the  importance  and  necessity 
of  divisions  among  His  people,  and  in  misconception 
of  the  real  interest  of  His  kingdom  pray  for  all  be- 
lievers to  be  one,  even  as  He  and  His  Father  are  one. 
And  that  on  another  occasion  he  should  say,  "  Blessed 
are  the  peacemakers,  for  they  shall  be  called  the 
children  of  God.*' 

Union  among  all  true  believers  is  both  desirable 
and  attainable.  It  is  desirable  because  "in  union 
there  is  strength."  This  is  clearly  shown  from  all  the 
laws  of  nature,  the  history  of  nations  and  the  word 
of  God.  The  Almighty  has  always  preferred  union 
when  men  were  disposed  to  do  right,  but  disunion 
when  they  were  engaged  in  wickedness.  Thus  He 
gave  an  example  of  sectarianism  at  the  Tower  of 


CHRISTIAN  UNITY  297 

Babel,  when  He  cut  the  people  up  into  sects  and 
parties.  By  confounding  their  language  they  became 
divided,  and  as  a  consequence  they  were  unable  to 
carry  on  their  project.  "United  we  stand,  divided 
we  fall "  is  a  maxim  as  true  in  religion  as  it  is  in  the 
family  or  nation. 

First,  we  notice  the  evil  tendency  of  division. 

Second,  the  basis  upon  which  all  may  unite. 

Third,  the  causes  of  division. 

Fourth,  the  nature  of  the  union  for  which  Christ 
prayed. 

Fifth,  the  object  of  union. 

David  says,  "  How  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity.'*  Nothing  is 
more  unpleasant  than  the  effects  of  disunion  among 
professed  Christians. 

First,  we  wish  to  mention  the  evil  tendency  of  di- 
vision. It  is  the  most  prolific  cause  of  the  discord, 
animosity,  contention,  and  ill-will  so  often  exhibited 
on  the  part  of  those  who  profess  to  worship  the  same 
God  and  are  destined  to  the  same  heaven. 

Again,  it  is  the  cause  of  an  immense  waste  of  time 
in  contending  for  and  distinguishing  between  the 
peculiarities  of  numerous  creeds  and  parties,  which 
might  be  spent  in  opposing  the  common  foe,  extend- 
ing the  knowledge  of  salvation,  encouraging  the  weak, 
and  visiting  the  distressed. 

Again,  it  wastes  millions  of  dollars  in  publishing  use- 
less and  worse  than  useless  creeds,  formulas,  and  con- 
fessions of  faith,  in  erecting  sometimes  a  number  of 
houses  in  one  village  where  one  would  meet  the  entire 


298  THE  CHURCH  OF  CHRIST 

wants  of  the  community,  and  in  employing  the  same 
number  of  preachers  to  maintain  and  defend  the 
peculiar  tenets  of  each  denomination,  which  money 
might  be  expended  in  providing  for  the  poor,  caring 
for  orphans,  sending  missionaries  and  circulating  the 
Bible  in  heathen  lands.  Lodges  or  human  organiza- 
tions do  not  commit  such  folly. 

Again,  it  hinders  many  Christian  ministers  in 
preaching  the  Word  by  prejudicing  the  people  and 
closing  the  doors  of  the  church  against  them  on  the 
ground  of  their  denominational  peculiarities,  and  con- 
sequently, God  having  appointed  preaching  as  the 
means  of  salvation,  disunion  has  prevented  the  salva- 
tion of  many  souls  for  whom  Christ  died. 

Sectarianism  is  a  sin,  wherever  it  exists  and  under 
whatever  circumstances  it  is  found — a  sin  of  the  first 
magnitude.  It  is  utterly  and  forever  repugnant  to 
the  genius  of  the  gospel  and  to  the  Christian  system. 
It  imposes  new  and  untried  tests  in  church  polity  and 
government,  it  supersedes  the  divine  institution — the 
church — by  a  code  of  laws  of  its  own  enactment,  and 
breaks  up  the  household  of  faith  into  many  warring 
factions.  It  cripples  Christian  conquest,  weakens  the 
power  of  the  gospel,  hinders  the  conversion  of  sin- 
ners, lessens  the  force  of  Christian  testimony,  arms 
infidelity  with  its  most  deadly  weapons,  opposes  the 
object  of  the  prayer  of  the  Lord,  retards  the  increase 
of  scriptural  knowledge,  calls  forth  and  strengthens 
the  baser  passions  of  humanity,  and  robs  heaven  of 
many  of  its  rightful  inhabitants. 

Can  a  religion  which  produces  such  effects  be  the 


CHRISTIAN  UNITY  299 

religion  of  Jesus  Christ  as  it  appears  in  the  Gospel  ? 
The  religion  of  Him  who  is  the  Prince  of  Peace  and  the 
author  of  good-will  and  love  to  man  ?  If  such  be  the 
destructive  nature,  ruinous  effects  and  evil  conse- 
quences of  the  present  divided  condition  of  Christen- 
dom, is  it  not  the  indispensable  and  paramount  duty 
of  every  child  of  God  to  endeavor  to  restore  to  the 
world  pure,  primitive,  apostolic  Christianity  in  letter 
and  spirit,  in  precept  and  practise  ? 

No  truth  is  more  prominent  in  the  Bible  than  the 
unity  of  the  saints.  No  point  do  the  apostles  more 
often  and  more  strongly  urge,  and  there  is  no  duty 
more  solemnly  and  frequently  enforced  than  the  per- 
fect oneness  of  believers.  And  they  place  this  union 
on  high  and  sacred  ground. 

First,  the  oneness  of  their  spiritual  religion.  "Ye 
also,  as  lively  stones,  are  built  up  a  spiritual  house, 
a  holy  priesthood,  to  offer  up  spiritual  sacrifices,  ac- 
ceptable to  God  by  Jesus  Christ."  ^  "  But  this  man, 
after  he  had  offered  one  sacrifice  for  sins  forever,  sat 
down  on  the  right  hand  of  God.  .  .  .  For  by  one 
offering  he  hath  perfected  forever  them  that  are  sanc- 
tified."^ "For  there  is  one  God  and  one  mediator 
between  God  and  men,  the  man  Jesus  Christ."'' 
"  Stand  fast  in  one  spirit  with  one  mind,  striving  to- 
gether for  the  faith  of  the  gospel."  "^ 

Second,  the  oneness  of  their  relation.  "  For  I  have 
espoused  you  to  one  husband,  that  I  may  present  you 
as  a  chaste  virgin  to  Christ."®     "That  ye  should  be 

*  I  Pet.  ii.  5.  ^  Heb.  x.  12-14.  ^  i  Tim.  ii.  5. 

^  Phil.  i.  27.  «  2  Cor.  xi.  2. 


OF  THr; 

UNIVERSITY   j 

OF       y 


300  THE  CHURCH  OF  CHRIST 

married  to  another,  even  to  him  who  is  raised  from 
the  dead,  that  we  should  bring  forth  fruit  unto  God/*  ^ 

Third,  the  oneness  of  their  hope.  "There  is  one 
body  and  one  spirit,  even  as  ye  are  called  in  one  hope 
of  your  calling."^ 

Fourth,  the  oneness  of  the  body  of  which  they  are 
members.  "  For  as  the  body  is  one  and  hath  many 
members,  and  all  the  members  of  that  one  body  being 
many,  are  one  body,  so  also  is  Christ."  ^  "  For  as  we 
have  many  members  in  one  body  and  all  members 
have  not  the  same  office,  so  we,  being  many,  are  one 
body  in  Christ,  and  every  one  members  of  another."'^ 

Fifth,  the  oneness  of  the  spirit  which  animates  it. 
**  For  by  one  spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  we  be  bond 
or  free,  and  have  been  all  made  to  drink  into  one 
spirit."  * 

Sixth,  the  oneness  of  their  baptism.  "  For  as  many 
of  you  as  have  been  baptized  into  Christ  have  put  on 
Christ.  There  is  neither  Jew  nor  Greek,  their  is 
neither  bond  nor  free,  there  is  neither  male  nor  female, 
for  ye  are  all  one  in  Christ  Jesus."  ^  "  Endeavoring 
to  keep  the  unity  of  the  spirit  in  the  bond  of  peace 
there  is  .  .  .  one  Lord,  one  faith,  one  baptism,  one 
God  and  Father  of  all  .  .  .  But  speaking  the  truth 
in  love  may  grow  up  into  him  in  all  things  which  is 
the  head,  even  Christ."  &  This  constituted,  in  the  age 
of  the  apostles,  a  perfect  bond  of  unity. 

*  Rom.  vii.  4.  ^  Eph.  iv.  4.  ^  i  Cor.  xii.  12. 

^  Rom.  xii.  4,  5.  «  i  Cor.  xii.  13.        ^  Gal.  iii.  27,  28. 

«  Eph.  iv.  3-5,  15. 


CHAPTER  XXXVII 

WHAT  IS  IMPLIED  BY  UNITY 

The  Basis  of  Union.    The  One  Confession.     Inclusive  and  Ex- 
clusive. 

Second,  what  is  the  basis  of  union  .?  No  one  can 
doubt  the  ability  of  Christ  to  form  a  plan  of  union. 
He  was  supremely  wise  and  divinely  good,  hence  His 
system  is  perfect.  The  basis  of  union,  as  expressed 
in  His  plan,  the  word  of  the  apostles,  perfectly  ex- 
pressed the  will  of  Christ.  He  says,  "  He  that  heareth 
you  heareth  me,  and  he  that  despiseth  you  despiseth 
me,  and  he  that  despiseth  me  despiseth  Him  that  sent 
me."  ^  "  It  is  not  ye  that  speak  but  the  Spirit  of  your 
Father  which  speaketh  in  you." 

This  basis  is  authoritative,  Jesus  says,  "All  au- 
thority is  given  unto  me  in  heaven  and  in  earth.  Go 
ye  therefore  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Spirit:  Teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you."^  The  apostles 
spent  their  lives  in  compliance  with  this  commission. 

The  word  of  the  apostles  contains  a  perfect  system. 
Paul  says,  "All  Scripture  given  by  inspiration  of  God 
is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness,  that  the  man  of  God 

»  Luke  X.  1 6,  ^  Matt,  xxviii.  i8. 

301 


302  THE  CHURCH  OF  CHRIST 

may  be  complete,  furnished  completely  unto  all  good 
works.'**  James  says,  "Whoso  looketh  into  the  per- 
fect law  of  liberty."  And  Peter  says,  "According  as 
his  divine  power  hath  given  unto  us  all  things  that 
pertain  unto  life  and  godliness."  Again,  we  are  told, 
that  "the  law  of  the  Lord  is  perfect,  converting  the 
soul."  This,  then,  is  the  basis  of  union — the  Word 
of  God.  The  basis  for  the  union  of  Christians  must 
be  a  Christian  basis.  Among  all  the  conventions  that 
have  been  called  for  the  union  of  different  sects  and 
parties  they  have  never  adopted  the  Christian  basis. 
They  have  always  attempted  to  form  a  human  plat- 
form on  which  to  unite,  and,  consequently,  have  al- 
ways failed.  The  Christian  church  is  a  divine  insti- 
tution, and  therefore  it  must  have  a  divine  constitution. 
The  foundation  of  the  Christian  church  was  laid  by 
God,  the  Father,  Himself,  and  it  is  a  foundation  tried, 
precious,  and  sure.  Other  foundation  can  no  man  lay 
as  the  basis  of  an  enduring  union  of  everlasting  peace 
and  unity  in  the  family  of  God. 

The  fact  must  sooner  or  later  be  conceded  by  all 
that  Christ  is  the  light  of  the  world,  in  a  religious 
point  of  view,  and  that  in  His  church  He  is  the  only 
sovereign  and  head;  that  He  only  has  power  to  decree 
articles  of  faith  and  the  authority  thereof,  and  that  He 
alone  has  a  right  to  ordain  rites  and  ceremonies  and 
to  fix  the  terms  of  union  and  church  membership; 
consequently,  no  ecclesiastical  or  earthly  princes  or 
potentates  have  power  to  make  laws  in  His  kingdom 
which  shall  bind  the  consciences  of  His  subjects. 
*  2  Tim.  iii.  i6,  17. 


WHAT  IS  IMPLIED  BY  UNITY      303 

All  systems  have  centers.  The  sun  is  the  center  of 
the  solar  system,  and  God's  son  is  the  center  of  the 
Christian  system.  The  center  of  the  Christian  sys- 
tem and  the  foundation  of  the  Christian  Church  are 
one  and  the  same.  "Other  foundations,"  says  Paul, 
"can  no  man  lay  than  that  is  laid,  which  is  Jesus 
Christ."  He  is  the  chief  corner-stone,  and  it  was  on 
the  declaration  of  faith  in  His  divine  person  and  in 
His  divine  mission  that  Jesus  said  He  would  build 
His  church.  Hence,  we  read:  "When  Jesus  came 
into  the  coasts  of  Cesarea  Philippi,  he  asked  his 
disciples,  saying,  Whom  do  men  say  that  I,  the  Son 
of  man,  am  .?  And  they  said.  Some  say  that  thou  art 
John  the  Baptist;  some,  Elias;  and  others,  Jeremias, 
or  one  of  the  prophets.  He  saith  unto  them.  But 
whom  say  ye  that  I  am  ^  And  Simon  Peter  answered 
and  said.  Thou  art  the  Christ,  the  Son  of  the  living 
God.  And  Jesus  answered  and  said  unto  him. 
Blessed  art  thou,  Simon  Bar-jona :  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven.  And  I  say  also  unto  thee.  That  thou 
art  Peter,  and  upon  this  rock  I  will  build  my  church; 
and  the  gates  of  Hades  shall  not  prevail  against  it."^ 

Here,  then,  is  a  full  revelation  of  the  Christian  con- 
stitution— a  full  confession  of  Christian  faith.  The 
truth  that  Jesus  is  the  Christ,  the  Son  of  God,  is  the 
foundation,  the  central  or  underlying  truth  in  which 
the  entire  revelation  from  God  to  man  centers  and 
upon  which  it  all  rests. 

When  it  is  believed  that  Jesus  is  divine,  the  Son  of 
*  Matt.  xvi.  13-18. 


304  THE  CHURCH  OF  CHRIST 

God,  His  authority  and  right  to  rule  are  admitted. 
The  prophecies  of  the  Old  Testament  point  down  to, 
and  have  their  fulfilment,  in  Him.  The  writings  of 
the  apostles,  after  His  ascension,  point  back  to  Him. 
So  all  rest  on  Christ  as  the  chief  corner-stone.  This 
central  truth,  that  Jesus  is  the  Christ,  the  Son  of  God, 
is  the  truth  to  be  put  before  the  world  as  the  basis  of 
union  for  all  believers.  A  man  coming  to  God  must 
receive  this  before  he  can  be  received  into  the  church. 
When  he  receives  this  truth  he  receives  the  whole 
system  of  which  Christ  is  the  author. 

There  are  some  who  object  to  limiting  the  confes- 
sion of  faith  to  this  one  great  truth,  and  have  formed 
a  variety  of  questions  to  ask  a  candidate  before  receiv- 
ing him.  They  are  not  satisfied  with  the  "good  con- 
fession." To  use  again  a  former  illustration:  Sup- 
pose we  were  to  ask  a  person  if  he  believed  the  sun  to 
be  the  center  of  the  solar  system  and  the  light  and 
heat  of  it,  and  he  would  say,  "yes."  Do  you  believe 
it  lights  all  the  planets  in  the  solar  system  ?  '  "Yes." 
Do  you  believe  it  lights  our  earth  .?  Does  it  light 
Asia,  Africa,  Europe,  and  each  nation  in  Europe  and 
North  America  ?  Why  propound  such  questions .? 
He  confessed  all  in  the  first  proposition.  If  it  is  the 
center  of  the  solar  system,  and  its  light  and  heat,  it  is 
the  light  and  heat  of  all  the  planets,  our  world,  and 
each  division  of  the  globe.  So  in  confessing  Christ 
we  confess  the  whole  system  of  which  he  is  the  author. 
Faith  in  the  Christ  was  required  of  all  candidates  for 
church  membership  in  the  days  of  the  apostles.  Paul 
says,  "  If  thou  shalt  confess  with  thy  mouth  the  Lord 


WHAT  IS  IMPLIED  BY  UNITY      305 

Jesus,  and  believe  in  thine  heart  that  God  has  raised 
him  from  the  dead,  thou  shalt  be  saved.  For  with  the 
heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation."^  John 
says,  "Many  other  signs  truly  did  Jesus  in  the  pres- 
ence of  his  disciples  which  are  not  written  in  this  book, 
but  these  are  written  that  ye  might  believe  that  Jesus 
is  the  Christ,  the  Son  of  God,  and  that  believing 
ye  might  have  life  through  his  name."^  Again,  the 
Ethiopian  said  unto  Philip,  "Here  is  water,  what 
hindereth  me  to  be  baptized  ?"  And  he  said,  "If  thou 
believest  with  all  thine  heart,  thou  mayest."  And  he 
said,  "I  believe  that  Jesus  the  Christ  is  the  Son  of 
God,"  and  he  was  received  on  that  confession. 

These  passages  show  what  is  to  be  believed  and  the 
object  of  belief. 

First,  Why  do  we  believe?  "These  things  are 
written  that  you  might  believe." 

Second,  What  are  we  to  believe  .?  "That  Jesus  is 
the  Christ,  the  Son  of  God." 

Third,  What  are  we  to  believe  this  for?  "That 
we  might  have  life  through  his  name." 

This  is  God's  method  of  making  believers,  what 

He  requires  them  to  believe,  and  the  object  of  their 

believing.    Or,  in  other  words,  it  is  the  will  or  purpose 

of  God  that  men  should  believe  through  the  word, 

that  they  should  believe  "that  Jesus  is  the  Christ,  the 

Son  of  God,"  and  that  believing  they  should  have  life 

through  His  name.     This  basis  includes  God,  heaven, 

the  Holy  Spirit,  the  entire  revelation  from  God  to 

a  Rom.  X.  9, 10.  ^  John  xx.  30,  31. 

20 


3o6  THE  CHURCH  OF  CHRIST 

man,  the  church,  the  ordinances,  all  spiritual  bless- 
ings in  Christ.  It  at  the  same  time  excludes  whatever 
did  not  come  from  God.  It  includes  all  that  is  spir- 
itual and  excludes  all  that  is  not  spiritual.  This, 
then,  is  the  greatest. confession  ever  made  by  mortal. 
"  Man  glorified,  in  heaven,  gifted  with  immortality, 
and  wrapped  in  the  ecstacies  of  infinite  and  eternal 
blessedness,  is  but  the  result  of  a  proper  appreciation 
of,  and  conformity  to,  this  great  confession." 

This  basis  of  union,  then,  is  the  word  of  the  apostles, 
the  Scriptures  of  eternal  truth.  Christ  is  the  rock  on 
which  the  Christian  institution  is  built.  Every  church 
founded  on  any  other  basis,  or  built  on  any  other  foun- 
dation, will  perish  from  the  earth.  "  Every  plant  which 
my  heavenly  Father  hath  not  planted  shall  be  rooted 
up."^  Is  not  this  basis  broad  enough,  deep  enough, 
large  enough,  to  unite  the  believing  world  ^  "  This  in- 
stitution, unlike  any  other,  is  perfectly  adapted  to  the 
genius  of  human  nature.  Not  to  the  people  of  one 
part  of  the  world,  nor  one  race  or  age,  but  to  all  parts 
of  the  globe,  to  all  races  of  men  and  to  all  ages  of  time. 
It  contemplates  man  in  the  light  of  his  whole  destiny, 
as  he  was,  as  he  is,  and  as  he  shall  hereafter  be." 
Christianity  contemplates  the  completion  of  one  great 
family  gathered  out  of  all  families;  built  upon  one 
foundation,  having  "one  Lord,  one  faith,  one  bap- 
tism," one  spirit,  one  inheritance  and  "one  God  and 
Father  of  all."  Everything  in  it  is  unity  and  har- 
mony. Divisions  are  denounced  and  oneness  is 
everywhere  taught.  It  presents  one  book,  one  Savior, 
*  Matt.  XV.  13. 


WHAT  IS  IMPLIED  BY  UNITY      307 

one  worship,  one  Judge,  and  one  heaven.  This,  then, 
is  the  only  basis  for  the  union  of  believers,  the  only 
constitution  for  the  Christian  church. 

**  There  is  a  document  extant  in  the  world,  in  this 
enlightened  age  and  nation,  too,  separate  and  apart 
from  the  Bible,  having  printed  upon  its  title  page, 
*The  Constitution  of  the  .  .  .  Church.'  Now  of  all 
documents  and  things  called  constitutions  there  are 
three  of  which  God  Himself  is  the  author  and  finisher. 
He  has  neither  given  to  man  nor  angels  the  liberty  of 
making  a  constitution  for  the  universe — a  constitution 
for  the  human  body,  nor  a  constitution  for  the  Church 
of  God.  Good  and  valid  reasons  can  be  given  why 
man  should  not  have  been  entrusted  to  draft  a  consti- 
tution for  the  universe,  and  why  he  should  not  have 
been  permitted  to  form  a  constitution  for  his  own 
body.  All  will  find  in  his  utter  incapacity  good 
reasons  why  he  should  not  have  been  entrusted  with 
such  an  undertaking.  He  is  just  as  incompetent  to 
form  the  last  as  either  of  the  others.  Had  any  indi- 
vidual a  tolerably  distinct  and  accurate  view  of  the 
body  of  Christ,  the  Church  of  the  living  God,  he 
would  feel  himself  as  wholly  inadequate  to  the  task 
of  forming  for  it  a  constitution  as  he  physically,  in- 
tellectually, and  morally  is  for  his  own  body  or  the 
universe  of  God. 

The  church,  the  true  church  of  the  true  Redeemer, 
is  a  glorious  institution,  and  hence  it  was  decreed  be- 
fore the  Christian  age  began.  Foretold  by  Isaiah, 
one  of  Israel's  sweetest  and  most  seraphic  bards: 
"  Unto  us  a  child  is  born,  unto  us  a  son  is  given :  and 


3o8  THE  CHURCH  OF  CHRIST 

the  government  shall  be  upon  his  shoulder:  and  his 
name  shall  be  called  Wonderful,  Counselor,  The 
Mighty  God,  The  everlasting  Father,  the  Prince  of 
Peace.  Of  the  increase  of  his  government  and  peace 
there  shall  be  no  end.*'  *  He  is  then  the  Founder  of 
the  Gospel  Institution,  "the  everlasting  kingdom." 
The  noblest  and  most  august  titles  in  the  universe  sur- 
round His  miter  and  His  crown.  Among  these  there 
is  one  to  us  of  ineffable  interest — "the  author  and 
finisher  of  our  faith."  Can  man  then  draft  a  consti- 
tution for  the  Church  of  Jesus  Christ  ^  He  could  as 
easily  make  one  for  the  hierarchies  of  heaven  or  for 
the  universe  of  God.  ...  To  make  for  the  Christian 
church  a  constitution,  what  a  task.  Had  a  council 
of  the  heavens  been  called,  had  Michael,  Gabrael, 
Raphael,  and  all  the  elder  sons  of  creation  been  con- 
vened to  deliberate  for  an  age  they  could  not  have 
made  a  constitution  for  Christ's  church;  they  could 
not  have  sketched  a  system,  even  had  it  been  adopted, 
that  could  have  united,  cemented,  and  harmonized  in 
everlasting  peace  and  unity  the  redeemed  of  the  Lord. 
Hence,  the  Lord  Himself  was  made  the  covenant  and 
the  leader,  the  law-giver,  the  author  and  founder  of 
the  Christian  institution.  On  this  and  on  this  alone 
can  the  church  be  built.  This  constitution — this 
basis  alone  is  the  only  basis  for  the  Christian  church. 
Let  the  Christ  and  the  Christ  alone  be  the  basis  of 
union,  then  all  Christians  of  all  nations,  ages,  and  con- 
ditions can  form  one  grand,  holy,  and  happy  family." 
*  Isa.  ix.  6,  7. 


CHAPTER  XXXVIII 

NATURE  OF  DIVISION 

Causes  of  Division.     Creeds.     Are  they  Necessary  for  Discipline  ? 
Why  They  are  Objectionable. 

In  the  third  place  we  shall  notice  the  causes  of 
division.  And  here  we  would  state  that  divisions 
have  been  caused  by  departure  from  Christ's  church. 
All  must  return  to  the  primitive  faith  and  primitive 
practice.  There  are  two  things  that  are  now  bound 
on  the  conscience  of  man  that  are  not  embraced  in  the 
word  of  the  apostles,  and  those  are  human  creeds  and 
party  names.  Christ  in  His  prayer  specifies  the  word 
of  the  apostles  as  the  basis,  and,  consequently,  ex- 
cludes all  other  bonds  of  union. 

**  A  human  creed  or  confession  of  faith  is  an  ecclesi- 
astical document,  the  mind  and  will  of  some  synod  or 
council  possessing  authority,  written  out  as  a  form  of 
union  by  which  persons  and  things  are  to  be  tested, 
approved,  or  disapproved.  They  are  called  human, 
not  merely  because  they  are  the  productions  of  hu- 
man effort,  but  because  they  are  also  the  offspring 
of  human  authority.  No  one  can  in  reason  and  in 
truth  assign  to  them  divine  authority,  because  no  man 
can  produce  a  divine  precept  or  warrant  for  their  man- 
ufacture.    No  apostle,  prophet,  or  evangelist  gave 

309  . 


310  THE  CHURCH  OF  CHRIST 

any  authority  to  any  church,  community,  or  council  to 
furnish  such  a  document.  In  order  to  give  them  any 
authority  other  than  human  four  things  are  neces- 
sary: First,  a  divine  precept  commanding  them  to  be 
made.  Second,  a  selection  of  persons  to  make  them. 
Third,  a  time  fixed  or  extended  during  which  the  work 
is  to  be  accomplished.  And,  fourth,  a  command  to 
Christian  congregations  to  receive  and  use  them  for 
the  ends  for  which  they  were  made.  In  the  absence 
of  such  divine  arrangement  and  enactment,  they  must 
be  considered  as  a  presumptive  interference  in  the 
affairs  of  Zion's  Law  Giver  and  King,  as  an  attempt 
to  subvert  His  office,  who  has  all  authority  in  heaven 
and  in  earth.  It  is  offering  strange  fire  on  God's 
altar  and  burning  incense  not  commanded  by  Him 
whose  right  it  is  to  ordain  His  own  worship.  It  is,  in 
fact,  a  reproach  and  an  indignity  offered  to  His  living 
oracles  and  to  the  competency  and  fidelity  of  His  am- 
bassadors. .  .  .  Had  the  Lord  thought  that  a  minia- 
ture of  the  Bible,  an  image  of  the  whole  revelation,  a 
proper  basis  for  church  union  and  communion,  Paul 
was  the  man,  or  Peter,  or  James  or  John,  or  all  of  the 
apostles  together  to  give  the  sum  of  the  matter  and 
command  all  men  to  regard  it  as  the  covenant  or  con- 
stitution of  Christ's  church  in  general  and  of  the  con- 
gregations in  particular,  and  then  we  would  have  had 
an  authoritative  creed — a  divine  rule  of  faith,  by 
which  to  receive  and  reject  all.  His  not  having  done 
this  is  the  best  evidence  in  the  world  why  it  should 
not  be  attempted  by  mortal  and  fallible  men."  Sup- 
pose the  Lord  himself  had  given  a  summary  of  His 


f  ,      OF    TH 


UNIVERSr; 

OF 

NATURE  OF  DIVISlCWT-^      311 

doctrine,  as  possibly  He  could  have  done,  on  a  single 
page  of  the  New  Testament,  what  would  have  been 
the  effect  on  His  people  ?  Certainly  most  injurious. 
It  would  have  left  us  without  any  sufficient  motive  to 
study  any  other  part  of  revelation.  Many  no  doubt 
would  have  committed  to  memory  the  summary  and 
been  content  to  remain  in  profound  ignorance  of 
other  divine  truth.  Is  not  this  precisely  the  effect  of 
human  creeds  .?  Do  they  not  cause  a  great  neglect 
of  the  Holy  Scriptures  by  pretending  to  exhibit  that 
which  is  necessary  to  be  learned  in  the  Bible  1 

Creeds  retard  the  increase  of  spiritual  growth  and 
scriptural  knowledge.  If  any  gain  new  light  there  is 
danger  that  they  may  be  regarded  as  heretics  and 
treated  accordingly.  They  are  the  fruits  of  unauthor- 
ized legislation.  That  creeds  are  legislative  enact- 
ments of  uninspired  men  no  one  can  doubt.  They 
are  made  the  laws  of  the  church.  And  is  it  not  re- 
bellion to  leave  the  divine  constitution  of  the  Church 
and  make  a  human  fabrication  the  platform  t  The 
union  of  Christians  can  never  be  effected  while  creeds 
hold  their  place.  They  stand  directly  in  the  way  of 
such  union.  Their  unauthorized  terms  of  fellowship 
can  never  be  complied  with  by  all.  They  conflict 
with  each  other,  do  not  accord  with  the  teachings  of 
Christ,  and,  consequently  they  must  be  discarded,  or 
the  union  of  believers  can  never  be  effected. 

It  is  said  that  creeds  should  be  used  because  they 
are  plainer  than  the  Bible.  If  this  be  true,  then  man 
is  either  wiser  than  God  or  more  benevolent.  If  God 
could  have  made  the  Bible  plainer,  and  would  not, 


312  THE  CHURCH  OF  CHRIST 

then  He  was  not  benevolent.  But  if  He  would  have 
made  the  Bible  plainer  and  could  not,  then  He  lacked 
in  wisdom.  And  if  man  has  succeeded  in  making  it 
plainer  than  God  could  have  done,  then  he  is  wiser 
than  God  or  more  benevolent  than  He.  Have  unin- 
spired men  views  clearer  and  more  definite  and  less 
ambiguous  than  those  guided  and  inspired  by  the 
Holy  Spirit .?  Are  they  able  to  express  themselves  in 
terms  clearer  and  plainer  than  did  Christ  and  His 
apostles .?  If  so,  what  is  the  value  of  inspiration  ? 
But  God  is  wiser  and  more  benevolent  than  all  His 
children.  "The  wisdom  of  this  world  is  foolishness 
with  God." 

Again,  it  is  maintained  by  some,  that  creeds  are 
necessary  to  a  union  of  the  Church.  If  this  be  true 
then  Christ's  church  could  not  have  been  united 
without  one.  But  it  was.  There  was  no  human 
creed  in  the  days  of  the  apostles.  It  is  well  known 
that  the  creed  called  the  "Apostles  Creed  "  was  form- 
ulated many  years  after  the  apostles  had  sealed  their 
testimony  with  their  blood  and  has  no  divine  sanc- 
tion or  authority.  The  first  important  creed  that 
was  formed  was  made  by  the  convention  of  Nice, 
called  the  Nicene  Creed,  three  hundred  and  twenty- 
five  years  after  Christ.  Divisions  commenced  then 
and  the  work  of  forming  creeds  has  progressed  from 
that  day  to  this,  until  in  America  alone  there  are 
nearly  two  hundred  different  sects  of  Christians.  The 
purest  age  of  Christianity  was  that  in  which  there  was 
no  creed  but  Christ.  If  all  could  be  united  then  can 
not  all  unite  now  on  the  same  foundation  ^    Instead 


NATURE  OF  DIVISION  313 

of  uniting  the  church,  creeds  tend  to  division.  How 
many  sects  has  the  Westminster  Confession  of  Faith 
formed  ?  There  are  twelve  different  kinds  of  Presby- 
terians, all  springing  from  one  creed,  explaining  it  dif- 
ferently. The  Methodistic  creed  has  produced  seven- 
teen different  kinds  of  Methodists;  the  Lutherans  are 
also  divided  into  five  general  bodies  and  sixteen  inde- 
pendent synods.^  And  so  on  with  all  other  creed 
sects.  The  conclusion  is,  therefore,  unavoidable  that 
creeds  instead  of  uniting  believers  divide  them. 

Again,  it  is  urged  in  their  favor,  that  they  are  neces- 
sary to  discipline.  If  this  be  true,  then  discipline 
could  not  have  been  exercised  without  them,  but  it 
was.  Members  were  excluded  in  the  days  of  the 
apostles.  "Now,  we  command  you,  brethren,  in  the 
name  of  the  Lord  Jesus  Christ,  that  ye  withdraw 
yourselves  from  every  brother  that  walketh  disor- 
derly."^ (For  further  instruction  see  fifth  chapter  of 
1st  Cor.)  Not  only  were  inspired  teachings  sufficient 
to  discipline  immoral  members,  but  furnished  the 
standard  by  which  false  teachers  were  tried.  "Thou 
hast  tried  them  which  say  they  are  apostles  and  are 
not,  and  hast  found  them  liars.'*  ^  And  John  says: 
"Try  the  spirits  whether  they  are  of  God,  because 
many  false  prophets  are  gone  out  into  the  world." ^ 
If  there  is  no  law  in  the  New  Testament  to  exclude 
disorderly  members,  how  came  it  in  the  creed .? 
Creeds  may  contain  the  doctrine  of  the  Scriptures,  if 
they  do,  then  why  adopt  them  .?     It  is  but  rewriting 

^  Statistics  by  Dr.  H.  K.  Carroll  in  Christian  Advocate. 

^  2  Thess.  iii.  6.  ^  Rev.  ii.  2.  *^  i  John  iv.  i. 


314  THE  CHURCH  OF  CHRIST 

them.  If  they  do  not  contain  this  doctrine,  then  it  is 
adding  to  the  word  of  God.  It  is  maintained  by  all 
that  the  doctrine  of  their  creed  is  the  same  as  the 
Bible.  Then  why  not  take  the  word  of  God  and  be 
satisfied.  If  the  Christian  Scriptures  are  the  same  as 
the  creed,  and  discipline  can  not  be  exercised  by  the 
church  through  them,  how  can  it  be  exercised  through 
the  creed  ? 

Again,  it  is  objected  that  if  we  had  no  creeds  we 
should  have  no  books  written  on  religious  subjects. 
But  books  are  written  to  inform  the  mind,  and  creeds 
are  bound  on  the  conscience.  There  is  then  a  materi- 
al difference  between  preaching,  or  writing  a  book  to 
give  opinions,  and  binding  such  opinions  on  persons 
as  conditions  of  church  membership.  We  do  not 
object  to  publishing  opinions  or  books,  but  to  the  uses 
made  of  them  when  published — to  binding  them  as 
authority  on  church  members.  Books  pretend  to  no 
authority  over  others,  usurp  no  power,  bind  no  con- 
science— creeds  do. 

But  again  it  is  objected  by  the  advocates  of  human 
creeds  that  those  who  oppose  them  have  a  creed  in 
their  own  mind;  that  their  understanding  of  the 
Scripture  is  a  human  creed;  that  the  only  difference 
between  them  is  that  the  creed  of  one  is  written  and 
that  of  the  other  is  retained  in  memory.  This  logic 
proves  that  there  is  no  such  a  thing  as  a  written  creed 
in  the  world,  for  all  men  have  certain  views  of  their 
respective  creeds;  and  if  this  logic  be  true  their  views 
are  the  creed  and  not  the  book  itself.  But  the  primi- 
tive disciples  understood  the  Scripture  without  having 


NATURE  OF  DIVISION  315 

a  human  creed,  and  therefore  we  can  understand  it 
without  one. 

Human  creeds  are  objectionable  under  any  and  all 
circumstances.  First,  because  the  Christian  Scrip- 
tures are  complete.  Second,  if  a  creed  contains  more 
than  the  Scriptures  it  is  not  right  and  is,  therefore,  ob- 
jectionable. Third,  if  a  creed  contains  less  than  the 
Scriptures  it  is  not  right  and  is  therefore  objection- 
able. Fourth,  if  a  creed  differs  in  any  respect  from 
Scripture  it  is  not  right  and  is  objectionable.  And, 
fifth,  if  a  creed  is  precisely  like  the  Scriptures  it  is  not 
needed,  for  we  have  the  Scriptures.  Therefore  under 
any  and  all  circumstances  creeds  are  objectionable. 

All  believers  in  Christ  never  will  and  never  can 
unite  on  any  human  creed.  Suppose  the  Calvinists 
were  requested  to  discard  their  confession  of  faith 
and  unite  with  the  Methodists  on  their  discipline. 
They  would  object  because  they  prefer  the  confes- 
sion to  the  discipline.  Why  do  they  prefer  it .?  Be- 
cause it  more  nearly  accords  with  the  Scriptures. 
And,  again,  if  the  Methodists  were  requested  to 
lay  aside  their  discipline  and  unite  with  the  Luther- 
ans on  their  confession.  They  would  say  we  prefer 
our  discipline  to  the  Augsburg  Confession.  But  why  .? 
Because  it  more  nearly  conforms  to  Scripture.  Now, 
if  all  prefer  their  creeds  because  they  are  more  in  har- 
mony with  the  Scripture,  why  not  take  the  Scripture 
itself  ?  All  maintain,  however,  that  they  have  taken 
their  creeds  out  of  the  Scripture;  therefore  why  not, 
then,  restore  them  and  unite  ? 

Human  creeds  are  positively  inhibited  by  the  word 


3i6        THE  CHURCH  OF  CHRIST 

of  God.  Paul  says,  "Hold  fast  the  form  of  sound 
words  which  thou  hast  heard  from  me."  ^  Jude  says, 
"  Earnestly  contend  for  the  faith  which  was  once  de- 
livered unto  the  saints."^  Again,  Paul  says,  "Stand 
fast  and  hold  the  traditions  which  you  have  been 
taught,  whether  by  word  or  epistle." ""  And  God  said, 
"this  is  my  Son,  hear  ye  him."  These  passages  en- 
joining the  Christian  Scripture  to  be  held  fast  in  form, 
contended  for  and  submitted  to,  most  positively  pro- 
hibit all  other  creeds.  And,  finally,  on  this  point  we 
say  that  their  tendency  is  to  dethrone  the  King,  Priest, 
and  Prophet  of  the  Church.  We  are  divinely  com- 
manded to  hear  Him.  He  is  the  supreme  Head  and 
Ruler,  the  Author  and  Founder  of  the  faith.  Every 
creed  forms  a  center  of  government  with  a  complete 
set  of  officers,  an  entirely  independent  body,  no  way 
connected  with  any  other  religious  body  or  organiza- 
tion. Their  name,  their  constitution,  their  law,  their 
officers  are  unknown  to  the  Scriptures,  and  they  re- 
ceive and  exclude  members  upon  their  own  authority. 
Human  creeds  must  be  looked  upon  with  feelings  of 
regret.  When  brought  into  contrast  with  the  New 
Testament  how  insignificant  they  are.  The  creed- 
maker  defines  Jesus  Christ,  the  Father  and  the  Holy 
Spirit  in  a  few  lines,  each,  perhaps,  in  metaphysical 
terms,  too,  and  calls  on  others  to  assent  to  this  ac- 
count of  their  God  and  their  Savior.  They  learn  as 
little  of  Deity  by  this  process  as  they  would  learn  of 
the  sun  by  being  told  that  that  glorious  luminary  is 
a  circle  about  a  foot  in  diameter. 

»  2  Tim.  i.  13.  ^  Jude  iii.  <^  2  Thess.  ii.  15. 


CHAPTER  XXXIX 

DENOMINATIONALISM 

Party  Names  Condemned.    Are  Denominations  Branches  of  the 
Church  of  Christ  ?    Nature  of  Union. 

In  the  next  place  we  would  state  that  party  names 
have  a  tendency  to  keep  believers  apart  and  cause 
divisions.  Human  names  must  go  with  human  creeds. 
Christians  can  no  more  unite  upon  a  human  name 
than  upon  a  human  creed.  The  names  of  the  eccle- 
siastical organizations  condemn  the  bodies  to  which 
they  are  applied.  Not  one  of  them  can  be  found  in 
the  New  Testament.  We  read  of  the  Church,  the 
Churches  of  Christ,  the  Church  of  God,  disciples  of 
Christ,  and  Christians,  but  not  of  Episcopal,  Presby- 
terian, or  Methodist  churches.  Yet  men  will  cling  to 
such  names  and  glory  in  them,  as  if  they  had  all  the 
authority  of  inspiration.  Party  names  are  con- 
demned by  inspiration.  Paul  thus  reproves  the  Cor- 
inthians :  "  For  whereas  there  is  among  you  envying, 
and  strife,  and  divisions,  are  ye  not  carnal,  and  walk 
as  men?  For  while  one  saith,  I  am  of  Paul;  and 
another,  I  am  of  ApoUos,  are  ye  not  carnal  ?"  ^  Here 
he  not  only  condemns  all  divisions  among  Christians 
but  declares  that  they  have  no  right  to  follow  men  and 
»  I  Cor.  iii.  3. 

317    ^ 


3i8  THE  CHURCH  OF  CHRIST 

wear  human  names.  The  names  Calvinists,  Wesley- 
ans,  Lutherans,  and  such  like,  should  be  discarded 
by  every  believer  in  the  Christ.  We  are  told  that  the 
Church  is  the  bride,  the  Lamb's  wife.  In  what  a  posi- 
tion does  this  figure  place  those  who  accept  some 
other  name  than  Christian.  Suppose  a  married  lady 
would  take  some  other  name  than  that  of  her  husband, 
would  this  not  be  dishonoring  and  rejecting  him  ? 
And  is  it  not  dishonoring  the  Lord  for  the  Bride — 
the  Church — the  Lamb's  Wife,  to  take  a  human 
name  ^ 

There  are  some  who  apologize  for  these  different 
names.  They  illustrate  the  Church  of  Christ  by  a 
tree  and  call  the  different  denominations  branches. 
They  include  in  these  branches  all  orthodox  or  evan- 
gelical denominations.  Now,  it  requires  but  little 
discernment  to  see  that  if  all  the  orthodox  churches 
are  branches  of  the  tree  the  tree  has  no  trunk  or  body. 
If  they  are  all  branches  of  Christ's  church,  where  is 
Christ's  church.  Such  a  tree  is  all  branches  and  has 
no  trunk.  These  churches  are  called  branches  of 
Christ's  church,  but  there  are  no  such  branches  men- 
tioned by  inspiration.  Jesus  Christ  says  not  a  word 
about  these  branch  institutions.  He  says,  "  I  am  the 
vine,  ye  are  the  branches,"  speaking  to  His  individual 
members,  "He  that  abideth  in  me,  and  I  in  him,  the 

same  bringeth  forth  much  fruit Ifa  man  abide 

not  in  me,  he  is  cast  forth  as  a  branch,  and  is  withered."  ^ 

Not  a  "church"  but  a  "man"  is  cast  forth.     Christ 

is  the  body,  each  individual  Christian  is  a  member  of 

*  John  XV.  5,  6. 


DENOMINATIONALISM  319 

that  body.  These  unauthorized  denominations  then 
are  not  branches  of  Christ's  church.  No  one  of  these 
denominations  is  the  Church  of  Christ  because  they 
only  claim  to  be  branches,  and  His  Church  has  no 
branches  of  this  kind.^ 

It  may  now  be  asserted  that  the  Methodist  faith, 
the  Presbyterian  faith,  and  the  Episcopal  faith  are  not 
necessary  to  save  anybody.  But  this  does  not  prove 
that  none  among  these  parties  will  be  saved,  for  those 
who  are  saved  are  saved  not  by  denominational  faith 
but  by  faith  in  Christ.  All  parties  admit  that  a  man 
can  be  a  Christian  and  not  a  Methodist,  Presbyterian, 
or  an  Episcopalian.  All  admit  that  the  first  follow- 
ers of  Christ  did  not  belong  to  any  of  these  parties, 
and  they  were  Christians.  The  object  now  should 
be  to  make  men  Christians,  disciples  of  Christ,  chil- 
dren of  God,  and  nothing  more. 

In  the  fourth  place  we  notice  the  nature  of  the  union 
for  which  Christ  prayed.  He  prayed  that  they  might 
be  one  as  He  and  His  Father  are  one.  How,  then,  is 
Christ  and  His  Father  one.  Certainly  not  one  iden- 
tical being  or  person,  for  two  believers  are  not  one  in 
this  sense.  But  Paul  tells  us  in  what  sense  believers 
are  one.  He  says,  "Now,  I  beseech  you,  brethren, 
by  the  name  of  the  Lord  Jesus  Christ,  that  ye  all 
speak  the  same  things  and  that  there  be  no  divisions 
among  you,  but  that  ye  be  perfectly  joined  together 
in  the  same  mind  and  in  the  same  judgment."^     In 

*  In  using  certain  denominational  names  it  is  not  the  intention 
to  specialize  them,  but  for  illustration. 
^  I  Cor.  i.  10. 


320  THE  CHURCH  OF  CHRIST 

Acts  it  is  more  clearly  expressed :  "  And  the  multitude 
of  them  that  believed  were  of  one  heart  and  one  soul.*' 
Then  those  who  believed  in  Christ  should  be  one,  not 
in  regard  to  personal  identity  but  one  in  mind, 
one  in  judgment,  one  in  heart  and  soul.  In  this  sense 
God  and  Christ  are  one.  For  believers  are  to  be  one 
even  as  they  are  one. 

Again,  it  is  objected,  that  believers  may  be  visibly 
divided  yet  invisibly  united.  But  an  invisible  union 
and  an  invisible  church  is  something  unknown  to  the 
Scriptures.  The  union  the  Savior  prayed  for  was  of 
the  most  intimate  kind — such  as  existed  between  Him- 
self and  the  Father.  The  first  Christians  were  ex- 
horted to  live  together  in  union.  Paul  said,  "Let 
there  be  no  divisions  among  you."  He  would  not 
allow  the  Christians  to  be  divided  unless  they  could 
show  that  Christ  was  divided.  Hence  he  says  to  the 
Corinthians,  who  called  themselves  after  different 
men,  "  Is  Christ  divided  ^  Was  Paul  crucified  for 
you,  or  were  you  baptized  in  the  name  of  Paul  ?"^ 
He  did  not  say,  it  is  right  so  you  are  invisibly  unit- 
ed. The  first  Christians,  then,  were  visibly  united. 
They  were  united  in  feelings,  desires,  aims,  objects, 
interests,  under  one  leader  and  governor,  and  such 
should  be  the  union  now  among  all  believers. 

Fifth.  In  the  last  place  we  notice  the  object  of 
Christian  union.  "Neither  pray  I  for  these  alone, 
but  for  them  also  who  shall  believe  on  me  through 
their  word;  that  they  all  may  be  one;  as  thou.  Father, 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in 
*  Acts  iv.  32.  ^  I  Cor.  i.  13. 


DENOMINATIONALISM  321 

us;  that  the  world  may  believe  that  thou  hast  sent 
me."  It  cannot  be  too  deeply  impressed  that  the 
union  is  absolutely  essential  to  the  conversion  of  the 
world.  It  is  plainly  implied  here,  that  if  those  who 
believed  on  Christ  were  one  the  world  would  be- 
lieve. Nor  is  this  any  more  plainly  implied  than  that 
lack  of  union  among  believers  causes  unbelief.  How 
vain,  then,  the  thought  that  the  existing  parties  of  our 
times  can  ever  succeed  in  converting  the  world  when 
the  structure  of  their  own  organizations  weakens  or 
destroys  faith. 

How  comparatively  futile  are  all  missionary  enter- 
prises. How  delusive  the  hope  of  saving  the  world 
when  those  who  profess  to  serve  the  Lord  are  parted 
asunder.  Can  this  be  called  an  ungenerous  charge 
when  the  Lord  Jesus  makes  the  faith  of  the  world 
depend  upon  the  unity  of  believers,  and  all  admit  that 
the  world  can  not  be  saved  without  faith  ?  The  Lord 
implied  that  the  world  would  not  believe  until  his  peo- 
ple were  one.  Hence  He  prayed  that  they  might  be 
one  that  the  world  might  believe.  Can  Christians 
send  missionaries  to  convince  pagan  nations  ?  Can 
they  print  and  circulate  Bibles .?  Can  they  build  up 
churches  and  preach  with  the  zeal  of  the  apostles  in 
all  the  earth  ?  Can  they  do  all  this,  thinking  to  con- 
vert the  world,  while  divisions  are  maintained  ^  And 
if  they  do,  what  evidence  have  they  that  the  object 
will  ever  be  attained  ?  It  is  true  that  some  may  be 
converted  and  saved  under  all  these  disadvantages, 
but  what  is  this  in  comparison  to  the  world  believ- 
ing .?  Why  not,  then,  all  labor  for  union  ?  Why  not 
21 


322  THE  CHURCH  OF  CHRIST 

remove  this  great  obstacle  that  the  cause  of  righteous- 
ness and  peace  may  extend  over  the  world. 

What  has  been  gained  by  the  missionary  enterprises 
in  comparison  to  what  might  have  been  gained  if  all 
had  been  united  in  heart  and  hand,  in  faith  and  hope 
and  love  ?  In  regard  to  missionary  work  in  heathen 
lands  in  the  last  one  hundred  years,  one  author  gives 
as  the  result  of  his  investigation  1,100,000^  communi- 
cants. Another  author  gives  the  number  of  com- 
municants at  1,300,000^,  and  over  four  million  ad- 
herents. Of  the  76,000,000  population  in  the  United 
States  the  statistics  *=  show  28,000,000  Christians  and 
that  48,000,000  people  are  not  connected  with  any 
church.  There  are  9,000,000  Catholics.  This  leaves 
only  19,000,000  Protestant  Christians.  Can  the 
millions  not  Christian  be  converted  by  a  divided 
church.?  In  a.d.  1792,  William  Carey,  the  apostle 
of  modern  missions,  gave  the  total  population  of 
the  globe  as  731,000,000,  and  the  number  of  Prot- 
estant Christians  44,000,000,  Roman  Catholics  as 
100,000,000.  In  1890,  from  the  proceedings  of 
the  Royal  Geographical  Society,  the  total  of  the 
world's  inhabitants  is  given  as  1,487,000,000.  In 
1892,  the  Quarterly  of  the  American  Statistical  As- 
sociation for  March  gave  the  number  of  Protes- 
tants in  the  world  as  143,000,000;  Roman  Cath- 
olics as  230,000,000.     It  will  be  seen  that  Protestants 

^  A  Hundred  Years  of  Missions,  by  Leonard. 
^  Ecumenical  Missionary  Conference,  New  York,  1900.   Vol  i., 
page  79. 

^  By  Dr.  H.  K.  Carroll  in  Christian  Advocaiey  1902. 


DENOMINATIONALISM  323 

are  increasing  at  a  greater  ratio  than  Roman  Cath- 
olics. But  these  figures,  however,  show  that  a  divided 
church  is  facing  a  most  serious  proposition  which  can 
only  be  solved  by  Christian  union.  Therefore  it  is  of 
the  utmost  importance  to  restore  the  New-Testament 
church  in  order  to  convert  the  world.  Not  only  so, 
but  if  the  heathen  are  converted  by  a  divided  church, 
the  same  fierce,  sectarian  battles  will  be  fought  in 
those  lands  that  have  been  fought  in  nominal  Chris- 
tian lands,  since  creed  and  sect  and  party  strife  began. 
The  same  indifference  to  church,  the  same  infidelity 
will  hinder  the  cause  of  Christ  which  has  retarded  its 
progress,  weakened  its  influence,  and  prevented  its 
triumph  in  Christian  lands.  While  the  work  of  con- 
version has  been  going  on  in  pagan  lands  for  one  hun- 
dred years  who  can  tell  how  many  millions,  on  ac- 
count of  the  unhallowed  divisions  and  party  strife, 
have  gone  over  to  infidelity  or  become  indifferent  to 
the  church  ? 

How  then  is  infidelity  to  be  silenced  and  the  world 
converted  .?  How  is  Christianity  to  be  spread  from 
sea  to  sea,  from  the  rivers  to  the  end  of  the  earth  ^  It 
can  be  accomplished  in  only  one  way,  in  the  way  for 
which  the  Savior  prayed.  All  must  be  united  on  the 
word  of  the  apostles  and  the  world  will  believe.  A 
united  church  would  have  the  means,  the  men,  the 
ships,  the  Bibles  sufficient  to  convert  the  whole  world 
in  less  than  a  half  century — ^yes,  in  less  than  a  single 
generation.  The  human  family  might  be  made  one 
in  faith  and  to  rejoice  in  hope  of  eternal  life  through 
Jesus  Christ.     The  one  great  need  is  union.     Before 


324  THE  CHURCH  OF  CHRIST 

this  is  accomplished  all  must  be  united  upon  the  foun- 
dation of  the  apostles  and  prophets,  Jesus  Christ  Him- 
self being  the  Chief  Corner  Stone. 

We  have  thus  endeavored  to  present  a  divine  plan 
of  union — the  principles  of  church  fellowship,  order 
and  discipline  taught  in  the  gospel  and  the  scriptural 
basis  for  the  union  of  the  saints.  If  these  principles 
be  adopted  and  acted  upon  by  believers,  sectarian 
strife,  party  animosity,  denominational  conflict  and 
divisions  would  cease  and  a  church  of  perfect  sym- 
metry, harmony,  and  beauty  would  arise  to  make  glad 
the  city  of  our  God  and  bless  the  world.  The  union 
of  all  believers  on  the  Christian  basis  would  be  both 
pleasing  to  God  and  honorable  to  His  people.  Such 
a  union  would  bring  the  world  to  the  Lord  Jesus  as 
the  only  Savior.  Such  a  union  God  would  smile 
upon,  while  the  nations  made  glad  by  the  sacred  jubi- 
lee would  sing  in  sweeter  and  louder  strains  than 
angels  sang  at  the  birth  of  Christ,  "  Glory  to  God  in 
the  Highest,  on  earth  peace  and  good-will  to  men," 
and  exultingly  would  shout  "Hallelujah,  for  the  Lord 
God  omnipotent  reigneth.*' 


CHAPTER  XL 

THE  UNIQUENESS   OF   JESUS 

Christianity's   Great   Author   Contrasted   with   Other   Religious 
Teachers. 

We  began  this  volume  by  calling  attention  to  the 
originality  and  superiority  of  the  Christian  religion 
over  other  religions,  we  close  it  by  reference  to  its 
Great  Author  in  contrast  with  other  religious  teachers. 

Man  is  a  religious  being.  Adoration  of  the  super- 
natural is  coextensive  with  the  race.  All  peoples 
have  anticipated  some  kind  of  existence  after  death. 
In  view  of  this  longing  of  the  soul  after  immortality 
we  may  well  inquire,  "  Is  there  a  bright  home  sky- 
ward, where  naught  that  blooms  shall  die  ?"  If  so, 
has  God  revealed  it,  and  by  whom  .?  By  the  magicians 
of  Egypt,  the  Magi  of  Persia,  Buddha  of  India,  Con- 
fucius of  China,  Socrates  of  Greece,  Mohammed  of 
Arabia,  or  Jesus  of  Palestine  .? 

However  old  the  world  may  be,  its  recorded  religions 
are  before  us  and  have  been  telling  upon  its  destiny 
for  thousands  of  years.  Is  there  one  God  and  one 
religion,  or  one  God  and  many  religions  ? 

Look  over  the  history  of  Egypt,  of  the  Hindoos, 
the  Chinese,  of  Persia,  Greece,  Rome,  and  Arabia. 
What  are  the  fruits  of  their  religions  .?  Is  there  any 
religion  to-day  lifting  up  the  race  and  giving  hope  of 

325. 


326  THE  CHURCH  OF  CHRIST 

future  life,  if  so,  who  is  its  author  ?  The  answer  must 
come  back  from  every  informed  and  candid  man — it 
is  Jesus.  He  is  Lord  of  Lords,  the  Prince 'of  Peace 
and  Priest  of  the  Most  High  God.  There  is  stronger 
proof  of  His  life,  labors,  death,  and  resurrection  than 
there  is  of  the  life  and  conquests  of  Alexander,  Caesar, 
or  Hannibal.  His  twelve  apostles  gave  their  lives  pro- 
claiming these  facts  and  died  in  attesting  their  truth. 
The  fact  is  more  fully  demonstrated  that  Jesus  was 
crucified  under  Pilate  than  that  Caesar  was  assassi- 
nated by  Brutus. 

His  life  and  teachings  are  wonderful.  He  spake 
"as  never  man  spake."  He  was  the  first  on  earth 
who  taught  humility  as  the  road  to  greatness.  No 
one  gave  it  such  importance  before.  He  first,  and 
alone,  taught  mercy  to  the  world.  The  Jews,  Gre- 
cians, Romans,  and  others  had  ideas  of  justice,  but 
mercy  was  untaught,  as  a  principle,  before  Him.  He 
said,  "Blessed  are  the  merciful:  for  they  shall  obtain 
mercy."  He  first  taught  men  to  pray,  "Our  Father, 
who  art  in  heaven,"  and  His  followers  are  called 
"sons  and  daughters"  of  the  Lord  Almighty.  He 
taught  love  to  our  enemies  and  gave  the  golden  rule 
to  the  world.  Who  in  this  advanced  age  is  accom- 
plishing what  Jesus  did  .?  Who  has  a  voice  like  Him, 
heard  all  over  the  world  and  in  the  silence  of  the 
tomb  ? 

Nineteen  hundred  years  after  His  death  there  is, 
perhaps,  not  an  institution  on  all  the  face  of  the  world 
of  love  or  mercy  which  He  cannot  claim.  Before 
Christ  and  beyond  Christianity  where  are  the  institu- 


THE  UNIQUENESS  OF  JESUS        327 

tions  of  benevolence  for  the  lame,  halt,  blind,  or- 
phans, aged  and  suffering  ?  Nothing  of  importance 
before  Christ  —  nothing  in  nations  not  Christian; 
nothing  by  infidels,  no,  nothing.  Jesus  said,  "I  will 
give  you  rest,"  and  the  weary  and  suffering  repose. 

He  stands  alone  in  contrast  with  the  great  of  earth. 
He  is  not  only  the  wisest  of  the  great  and  the  greatest 
of  the  wise,  but  He  taught  the  wise  wisdom  and  the 
great  greatness.  He  towers  so  high  above  all  other 
great  men  that  it  is  easier  to  make  Him  divine  than 
human.     It  would  take  a  God  to  forge  a  Jesus. 

Born  in  poverty,  surrounded  with  the  selfishness 
and  bigotry  of  the  age,  yet  He  taught  the  widest  phi- 
lanthropy of  earth.  Uneducated,  He  uttered  the  wis- 
est saying  recorded  on  the  rolls  of  time.  While  He 
never  wrote  but  a  single  sentence  in  the  sand.  His  life 
is  told  in  sacred  story  and  His  words  are  recorded 
in  the  books  of  all  civilized  people  and  on  the  monu- 
ments and  tombs  of  earth.  He  changed  times  and 
laws.  The  world  stopped  counting  from  creation  and 
began  at  His  birth,  and  now  we  write  "  in  theyear  of  our 
Lord."  He  is  the  children's  friend;  He  blessed  them 
and  made  them  the  models  of  His  coming  kingdom. 
People  twine  wreaths  of  immortelles  on  the  day  of  His 
birth,  and  give  gifts  to  their  children.  On  the  day  of 
His  resurrection  they  pause  and  think  of  His  won- 
drous work.  His  name  is  first  lisped  in  tenderness 
by  the  child,  revered  through  life,  and  last  spoken  in 
death. 

The  greatest  minds  of  the  world  are  engaged  in  dis- 
cussing His  life.     He  lives  in  the  finest  written  prose 


328  THE  CHURCH  OF  CHRIST 

of  the  best  writers  for  nineteen  hundred  years.  The 
purest  ideas  of  those  who  deny  His  pretensions  are 
borrowed  or  taken  from  Him.  There  is  nothing  good 
or  pure  or  holy  which  He  has  not  uttered.  Standing 
midway  in  earth's  history  His  character  is  the  only 
perfect  one  known  to  man.  He  is  peer  of  the  realm 
and  commands  respect  of  the  past  and  will  no  doubt 
that  of  all  succeeding  ages.  Nearly  two  thousand 
years  have  passed  since  His  death  and  the  world  has 
been  advancing  toward  His  life  and  has  not  reached 
its  perfection.  When  two  thousand  more  shall  have 
rolled  away  man  will  no  doubt  look  up  to  Him  with 
increasing  admiration. 

He  lives  in  poetry.  No  name  is  so  frequently  sung 
as  His.  Strike  it  from  the  poetry  of  civilization  and 
the  dearest  and  sweetest  songs  can  not  be  sung.  The 
poetry  of  the  past  would  be  marred  and  the  songs  of 
the  saints  hushed  forever.  Jesus  in  poetry  is  the 
name  chief  among  ten  thousand  and  will  be  sung 
around  the  world  till  the  latest  ages  of  time.  The  liv- 
ing enjoy  and  the  dying  are  cheered  by  its  wondrous 
charm.  "  Jesus,  lover  of  my  soul " ;  "  Rock  of  Ages, 
cleft  for  me";  "Jesus,  thou  art  the  sinner's  friend"; 
"I  know  that  my  Redeemer  liveth" — would  not  the 
earth  be  gloomier  if  the  living  lived  and  the  dying  died 
without  these  hallowed  songs,  more  inspiring  than 
those  sung  by  the  angels  of  God  .? 

He  lives  in  art  painted  by  the  finest  artists,  living 
and  dead.  How  much  of  art  relates  to  Jesus  and  His 
followers!  After  the  overthrow  of  Napoleon  HI.  we 
saw  the  blanks  on  the  walls  of  the  picture  galleries 


THE  UNIQUENESS  OF  JESUS        329 

of  Paris  where  once  hung  the  portrait  of  him  who 
beautified  that  great  city.  But  what  blanks  would 
be  left  if  Jesus  and  His  followers  were  taken  from  the 
art  galleries  of  the  world! 

Take  Jesus  from  civilization  and  you  change  its  his- 
tory, its  poetry,  its  art,  its  literature,  its  government, 
its  morals,  its  religion,  and  its  hopes  of  the  great 
hereafter.  Since  His  death  art  is  purer,  prose  holier, 
poetry  sweeter;  man  enjoys  more,  lives  better,  dies 
happier;  truth  has  new  significance;  life  better  ob- 
jects, hope  brighter  prospects,  and  death  new  revela- 
tions. 

The  mission  of  His  life  was  love.  While  He  was 
poor  and  lone,  traveling  on  foot  without  place  to  rest. 
He  promised  rest  to  the  weary.  "  Come  unto  me,  all 
ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  He  said,  "  I  am  the  way,  the  truth,  and  the  life." 
"  I  am  the  resurrection  and  the  life."  His  is  the  name 
relied  on  in  death.  He  brought  immortality  to  light. 
All  was  still,  dark,  silent  at  the  tomb,  and  had  been  so 
for  ages.  No  voice  of  comfort  had  ever  issued  from 
the  grave.  His  was  the  first  heard  from  its  deepest 
gloom.  Since  its  echoes  died  away  on  Calvary  the 
night  of  death  has  shone  like  noonday,  and  a  world 
more  beautiful  than  earth  has  known  is  seen  through 
its  glory-gilded  shadows.  And  now  in  every  region 
under  heaven  where  His  name  is  known  the  wail  of 
the  mourner  is  less  sad,  and  hope  is  breathed  for  the 
dying  and  the  dead. 

His  empire  is  deepening  and  widening;  year  by 
year  His  cause  is  winning  new  fame  and  glory. 


330  THE  CHURCH  OF  CHRIST 

Thousands  of  houses  erected  for  His  worship  girdle 
the  world,  and  His  praise  is  sung  by  millions  on  all  the 
continents  of  the  earth  and  in  the  islands  of  the  sea. 
The  story  of  Jesus  was  new  when  first  told  in  Jeru- 
salem, new  in  Antioch,  in  Athens  and  Rome;  is  new 
now  and  will  be  new  in  the  Saturday  evening  of 
Time.  Its  infinite  pathos  will  call  forth  tears  until 
man  shall  cease  to  weep  and  "Death  is  swallowed  up 
in  Victory." 

He  revolutionized  the  world  in  three  years,  giving 
it  new  date,  new  law,  and  new  religion. 

He  revolutionized  the  empire  of  death  in  three  days. 
With  mangled  feet  He  trod  the  wine-press  of  sorrow 
alone.  With  pierced  hands  he  unbarred  the  gates  of 
death  and  conquered  him  who  had  so  long  held  its 
wide  dominion,  and  "delivered  them  who  through 
fear  of  death  were  all  their  lifetime  subject  unto  bond- 
age." "I  am  he  that  liveth  and  was  dead,  and  be- 
hold, I  am  alive  forever  more,"  "and  have  the  keys 
of  death  and  Hades." 

He  revolutionized  heaven  on  the  day  of  His  ascen- 
sion. Angelic  hosts  cried  aloud,  "  Lift  up  your  heads, 
O  ye  gates  .  .  .  and  the  King  of  Glory  shall  come 
in."  He  entered  and  "for  the  suffering  of  death  was 
crowned."  God  gave  Him  the  scepter  and  told  Him 
to  reign.  From  His  celestial  throne  he  now  com- 
mands the  ages  as  they  roll  on.  "He  has  upon  his 
vesture  and  thigh  a  name  written:  King  of  kings, 
and  Lord  of  lords,"  is  going  forth  in  love  conquer- 
ing and  to  conquer,  and  at  no  distant  period  He 
will  come  back  with  the  crowns  of  the  world  upon 


THE  UNIQUENESS  OF  JESUS        331 

His  head  and  the  kings  of  the  earth  at  His  feet,  Lord 
over  all,  swaying  the  scepter  of  universal  dominion 
over  earth's  living  and  its  unnumbered  dead.  He 
will  gather  the  redeemed  of  all  time  out  of  every  na- 
tion, kindred,  tribe,  and  tongue  to  that  peaceful  shore 
where  no  storms  beat,  to  constitute  the  one  great  fam- 
ily of  God  in  a  celestial  home  where  there  shall  be  no 
more  suffering,  no  more  sorrow.  And  "I  heard  a 
great  voice  out  of  heaven  saying,  .  .  .  there  shall 
be  no  more  death." 


INDEX 


Abraham,  99;  104. 

Achaia,  218. 

Acts,  significance  of,  with  regard  to  par- 
don, 83. 

Advocate,  Isaiah  on  the  coming  of  the, 
70. 

MaesiSy  139. 

Agabus,  221. 

Age,  the  Christian,  opened  on  Pente- 
cost, 78. 

Agrippa,  Faults  defense  before,  224. 

Albigenses,  286. 

Alexander,  326. 

America,  123. 

Amphipolis,  196. 

Ananias,  130;  his  injunction,  190. 

Ananias  and  Sapphira,  100. 

Antioch,  159;  161;  162. 

Apollo,  218. 

Apollonia,  196. 

Apostasy,  the  great,  278. 

Aquila  and  Priscilla,  192;  215. 

Areopagus,  209. 

Aristarchus,  201. 

Aristotle,  209. 

Asia,  123. 

Asia  Minor,  163;  cities  of,  179. 

Assos,  220. 

Athenians,  their  religiosity,  210. 

Athens,  Paul  at,  204. 

Attalia,  167. 

Azotus,  120. 

Baal,  prophets  of,  173. 

Babylon  the  Great,  and  Papal  Rome, 
285. 

Baptism,  151 J  of  John,  219;  infant,  un- 
known to  early  Church,  270. 

Barnabas,  161;  162;  170. 

Beautiful  Gate,  lame  man  at  the,  95. 


Beelzebub,  27. 

Belief,  substance  of,  305;  object  of,  306. 

Berea,  196;  202;  Jewish  disturbance  at, 

203. 
Bethesda,  pool  of,  50. 
Bethsaida,  26. 

Beza,  his  riews  of  the  Man  of  Sin,  278. 
Brutus,  326. 
Bucer,  276. 
Buddha,  325. 

Caesar,  326. 

Caesarea,  145;  150. 

Calvary,  19. 

Calvin,  his  views  of  the  Man  of  Sin,  278. 

Canaan,  woman  of,  28. 

Candace,  119. 

Capernaum,  26. 

Centurion^s  servant,  healing  of  the,  24. 

Cephas,  218. 

Children,  Christ's  love  for,  36. 

Chorazin,  26. 

Christ,  His  passion,  54;  His  death, 
object  of,  91;  the  One  Head  of  the 
Church,  302. 

Christian  religion,  61. 

Christianity,  positive  not  negative,  18; 
contrasted  with  ethnic  religions,  20. 

Christians,  first  use  of  the  term,  163. 

Church,  increase  of,  loi. 

Church  of  Christ,  when  and  where  es- 
tablished, 67. 

Church  organization,  necessary,  160. 

Churches,  meaning  of  the  term,  273. 

Cilicia,  133. 

Citizenship,  Roman  privilege  of,  193. 

Clark  J.  Freeman,  Ten  Great  Relig- 
ions, 20,  208,  211. 

Claudius,  the  emperor,  215. 

Comforter,  coming  of  the,  70. 


333 


334 


Index 


Confession,  the  Westminster,  312. 

Confucius,  325. 

Congregational,  the  Church  of  Christ 
is,  272. 

Constitution,  divine,  for  the  Church,  307. 

Conversion,  supernatural,  114. 

Corinth,  137;  198;  Paul  at,  215;  Paul's 
work  at,  217. 

Cornelius,  115;  132;  145;  140;  156; 
189;  baptism  of,  144;  needed  no  re- 
pentance, 157. 

Council,  first  Church,  169;  decree  of  the 
first,  171. 

Creation,  began  in  a  miracle,  1 10. 

Creed,  the  Nicene,  312. 

Creeds,  unnecessary,  309. 

Crispus,  216. 

Cross,  significance  of  the,  91. 

Cyprus,  159. 

Cyrene,  159. 

Damaris,  214. 

Damascus,  126;  130;  138;  158. 

David,  99. 

Deacons,  appointment  of  the  seven,  103. 

Decree  of  the  First  Council,  importance 

of,  177. 
Demetrius,  220. 
Demosthenes,  209. 
Denominationalism,  its  evils,  319. 
Derbe,  166. 
Diana,  220. 

Dionysius,  the  Areopagite,  214. 
Dorcas,  139. 

Environment,  cause  of  separation  in 
religion,  n. 

Ephesus,  201;  Paul  at,  217. 

Epicureans,  206. 

Epicurus,  his  system,  207. 

Epistles,  doctrine  of  St.  Peter's,  84;  doc- 
trine of  pardon  in  the,  84;  doctrine 
of  St.  Paul's,  84;  to  whom  written,  86. 

Epistles  of  John,  doctrine  of,  85. 

Ethiopia,  a  man  of,  118;  baptism  of, 
121. 

Europe,  123. 

Faith,  hi;  its  purpose,  115. 
Felix,  137;  Paul  before,  222. 


Five  thousand,  conversion  of,  98. 
Forgiveness,  the  law  of,  36;  three  cases 

of  in  the  Gospels,  89. 
Fulfilment  of  the  law  by  the  Gospel, 

37. 

Galatians,  155. 

Gamaliel,  his  moderation,  102. 

Gentiles,  use  of  the  term,  52;  Peter 
opens  door  to,  140;  gift  of  the  Spirit 
to,  149;  reception  of,  152;  their  ac- 
ceptability, 156;  their  ignorance  of 
God,  213. 

Gethsemane,  19. 

Gladstone  on  the  Vatican,  289. 

God,  altar  to  the  unknown,  210. 

Gospel,  proclamation  of  the,  71;  estab- 
lished by  miracle,  no. 

Gospels,  significance  of,  with  regard  to 
pardon,  81. 

Greatness,  Christ's  example  of,  33. 

Grecians,  103;  159;  2H. 

Greece,  its  place  in  history,  208. 

Greeks,  159. 

Hades,  303;  77. 

Hannibal,  326. 

Herod,  162. 

Holy  days,  264. 

Holy   Spirit,  baptism  of  the,   148;  to 

whom  promised,  152. 
Homer,  209. 

ICONIUM,  166. 

Immortality,  promised  by  Christianity, 

17;  not  taught  by  Moses,  93. 
Infidelity,  how  to  be  silenced,  313. 
Italian  band,  142. 

Jailer,  the  Philippian,  conversion  of, 

185. 
James,  brother  of  John,  162. 
Jericho,  39. 
Jerusalem,  Christ's  lamentations  over, 

43;  158- 

Jesus  Christ,  His  supremacy,  327;  His 
influence  on  literature,  327;  His  influ- 
ence on  poetry,  328;  His  influence  on 
art,  329. 

Jewish  religion,  61. 


Ind 


ex 


335 


Jews,  not  commanded  to  evangelize, 

90. 
John,  the  Gospel  of,  45;  doctrine  of  his 

Epistles,  85;  preaching  of,  45. 
Joppa,  115;  139. 
Joseph  of  Arimathea,  268. 
Joy,  religious  source  of,  240. 
Judas,  170;  177. 
Justus,  216. 

Kingdom  of  heayen,  23. 
Kingdom,  as  a  Christian  term,  107. 

Languages,  the  gift  of,  75. 

Law  and  Gospel  contrasted,  72. 

Laws,  uniformity  of  God's,  79. 

Laying  on  of  hands,  151. 

Life  and  happiness,  the  desire  of,  22. 

Love,  preeminent  over  miracles,  11 1. 

Luke,  as  a  historian,  180. 

Luther,  his  views  of  the  Man  of  Sin,  278. 

Lutherans,  315. 

Lydda,  139. 

Lydia,  182;  conversion  of,  183. 

Lystra,  166;  206. 

Macedonia,  181. 

Magdala,  29. 

Manifestation  of  the  Spirit,  baptism  as 
a,  151. 

Mark  162. 

Mars'  Hill,  206. 

Mary,  267. 

Mary,  mother  of  Mark,  162. 

Melancthon,  his  views  of  the  Man  of 
Sin,  278. 

Message  of  the  Gospel,  57. 

Methodists,  315. 

Miletus,  220. 

Ministry,  the  Christian,  262. 

Miracles,  their  province,  109;  confined 
to  apostolic  age,  no;  superseded  by 
love,  in;  why  they  ceased,  112;  why 
not  to  be  expected  now,  113;  pre- 
tended, 114;  after  Christ's  day,  115. 

Mission  of  Jesus  Christ,  329. 

Mohammed,  291;  325. 

Morality  and  devotion,  not  suflScient  for 
salvation,  145. 

Mosaic  law,  limited  to  Palestine,  72. 


Moses,  97;  99;  law  of ,  and  the  Church, 

168. 
MuUer,  Max,  on  the  term  mankind,  213. 

Names,  party,  to  be  condemned,  317. 

Neapolis,  181. 

Nero,  137;  226. 

Newton,  Bishop,  his  views  of  the  Man 

of  Sin,  280. 
Nicodemus,  113. 
Noah,  47. 

One,  how  Christians  are  all,  299. 
Ordinances,  263. 

Palsy,  man  afflicted  with,  healing  of, 
25;  pardon  to  the  man  sick  of  the,  87. 

Pardon,  conditions  of,  78;  uniform  law 
of,  79;  conditions  of,  where  and  when 
required,  79;  gospel  doctrine  of,  83; 
doctrine  of,  in  Acts,  83;  doctrine  of, 
in  Epistles,  84;  three  cases  of,  in 
Gospels,  87;  at  Thessalonica,  199; 
no  new  condition  of,  230;  condition 
of,  234;  different  views  of,  235;  terms 
of,  236;  evidence  of,  237;  sealed  by 
baptism,  238;  certainty  of,  according 
to  Peter,  239;  not  to  be  judged  of  by 
feeling,  247;  evidence  of,  248. 

Patmos,  125. 

Patriarchal  religion,  61. 

Paul,  doctrine  of  his  Epistles,  84;  bio- 
graphy of,  133;  object  of  his  call, 
134;  his  place  in  Christian  history, 
135;  his  writings,  136;  at  Antioch, 
179;  conspiracy  to  kill,  222;  a  prison- 
er at  Rome,  225;  his  martyrdom, 
226. 

Pentecost,  occurrences  on  the  day  of, 
75;  three  thousand  souls  pardoned 
on,  78;  132;  146;  150. 

Perseverance  of  the  Apostles,  102. 

Peter,  confession  of,  30;  his  sermon  on 
Pentecost,  75;  doctrine  of  his  Epis- 
tles, 86;  vision  of,  146;  and  Simon 
the  sorcerer,  118;  his  confession,  303. 

Pharisees,  Christ's  denunciation  of  the, 
42. 

Philip,  103. 

Philippi,  i8i;  the  city  of,  194. 


336 


Index 


Phidias,  Jupiter,  211. 

Phoenicia,  159. 

Pilate,  209. 

Plato,  209. 

Prayer,  the  doctrine  of,  228. 

Preeiistence  of  Christ,  51. 

Priscilla,  215. 

Prison,  Peter  and  John  in,  99. 

Proclamation,  gospel  of  the  time  and 

place  of,  71. 
Prodigal  son,  34. 
Promises  of  Christianity,  new,  65. 
Protomartyr,  Stephen  the,  105. 
Ptolemais,  220. 

Reformers,  their  riews  of  the  Man  of 

Sin,  278. 
Regeneration,  154. 
Religion,  Christianity  an  original,  15; 

Christianity  the  last  great,  64. 
Religions  of  the  world  compared  with 

Christianity,  325. 
Repentance,  the  sequel  of  faith,  58. 
Revealed  religions,  the  three,  61. 
Revelation,  chief  object  of,  48;  book  of, 

its  object,  86;  book  of,  229. 
Romanism  in  Spanish  America,  283;  in 

Ireland,  287. 

Sacraments,  263. 

Sadducees,  97. 

Salvation,  by  Christ,  unprecedented  in 
history,  93;  the  last  great  offer  from 
heaven  to  earth,  94;  not  secured  by 
morality,  143. 

Samaria,  woman  of,  49;  visited  by 
Philip,  106;  Philip's  success  at,  108; 
132. 

Samuel,  97. 

Sanhedrin,  Stephen  before  the,  104. 

Saron,  139. 

Saul,  his  persecutors,  125;  his  conver- 
sion, 126;  his  pardon,  131;  161;  162. 

Sectarianism,  evils  of,  298. 

Secundus,  201. 

Sending  of  the  twelve,  56. 

Sergius  Paulus,  188. 

Sermon,  Paul  at  Athens,  210. 

Silas,  170;  178. 

Silvanus,  261. 


Simon,  115;  the  sorcerer,  117. 

Sin,  nature  of,  242;  God's  readiness  to 

forgive,  243;  man,  277. 
Sinai,  Moses  on,  72. 
Socrates,  209;   325. 
Song,  the  new,  in  heaven,  74. 
Sorcerers  of  Philippi,  184;    Ephesian, 

their  conversion,  220. 
Spirit,  manifestation  of  the  Holy,  151J 

gift  of,  its  significance,  154. 
Statistics,  missionary,  322. 
Stephen,  103;  221. 
Stoics,  206. 

Tabitha,  130. 

Tarsus,  Saul  of,  125;  138;  161. 

Thessalonians,   the   Epistle   to,   wnen 

written,  198. 
Thessalonica,  196;  202. 
Thief  on  the  Cross,  pardon  to,  87;  his 

pardon,  245. 
Timothy,  Paul's  devotion  to,  122. 
Titus,  273. 

Transfiguration,  Mount  of,  176. 
Tychicus,  261. 
Tyre,  220. 

Union,  the  Savior's  prayer  for,  293; 
how  arrived  at  by  the  Savior,  295; 
why  desirable,  296;  its  object;  basis 
of,  301. 

Vineyard,  the  laborers  in,  38. 

Waldenses,  286. 

Week,  first  day  of  the,  266. 

Westminster  Confession,  on  Antichrist 

and  the  Man  of  Sin,  278. 
Wicklifites,  286. 

Woman,  pardon  to  the  sinful,  87. 
Word  of  God,  meaning  of  the  term,  204. 
Wordsworth,  Bishop,  his  views  of  the 

Man  of  Sin,  279. 

Young  man,  the  rich,  37. 

Zebedee's  children,  the  mother  of,  39. 
Zeno,  his  system,  207. 
Zwinglius,  his  views  of  the  Man  of  Sin, 
278. 


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